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THE 

TREASURY    OF     DAVID 


"WESTWOOD."    C.   H.  SPURGEON'S  HOME  ON  BEULAH  HILL. 

Specially  drawn  for  "  The  Treasury  of  David  "  by  E,  H.  Fitchew. 


THE 

TREASURY  OF  DAVID 


CONTAINING 

AN  ORIGINAL  EXPOSITION  OF  THE  BOOK  OF  PSALMS ; 

A  COLLECTION  OF  ILLUSTRATIVE  EXTRACTS  FROM  THE  WHOLE 
RANGE  OF  LITERATURE; 

A  SERIES  OF  HOMILETICAL    HINTS    UPON   ALMOST    EVERY   VERSE 
AND  LISTS  OF  WRITERS  UPON  EACH  PSALM. 


IN   SIX  VOLUMES 


C.  H.  SPURGEON. 


VOL.  V. 

PSALM  CXI.   TO   CXIX. 
^CLI^ 


MARSHALL    BROTHERS,     LTD. 

PUBLISHERS 
LONDON,  EDINBURGH  AND  NEW  YORK. 


PREFACE. 


AT  length  I  am  able  to  present  to  the  Christian  public  another  part  of  "  The 
Treasury  of  David."  It  has  demanded  longer  labour  than  its  predecessors, 
but  that  labour  has  been  freely  given  to  it  ;  and  to  the  utmost  of  my  ability 
I  have  kept  the  volume  up  to  the  level  of  those  which  have  gone  before.  In 
the  production  of  this  exposition  I  had  far  rather  be  long  than  lax  ;  for  I 
know  by  experience  the  disappointment  which  comes  to  readers  when, 
after  a  promising  beginning,  they  see  a  serious  declension  towards  the  end. 
The  general  acceptance  given  to  this  Commentary  has  placed  me  under  a 
heavy  obligation  to  do  my  best  even  to  the  end.  Towards  that  end  I  am 
still  proceeding  with  all  possible  diligence,  and  it  is  with  great  pleasure 
that  I  look  forward  to  the  speedy  issue  of  the  last  volume  of  the  work. 
Many  labours  distract  me  from  this  favourite  employment,  but  I  hope  to 
press  on  with  more  speed  than  of  late,  if  my  life  be  spared.  It  would  be 
imprudent  to  make  too  sure  of  that ;  for  the  most  fragile  Venice  glass  is  not 
more  brittle  than  human  life  : 

"The  spider's  most  attenuated  thread 
Is  cord,  is  cable,  to  the  tender  film 
Which  holds  our  soul  in  life." 

I  have  been  all  the  longer  over  this  portion  of  my  task  because  I  have 
been  bewildered  in  the  expanse  of  the  One  Hundred  and  Nineteenth  Psalm, 
which  makes  up  the  bulk  of  this  volume.  Its  dimensions  and  its  depth  alike 
overcame  me.  It  spread  itself  out  before  me  like  a  vast,  rolling  prairie,  to 
which  I  could  see  no  bound,  and  this  alone  created  a  feeling  of  dismay.  Its 
expanse  was  unbroken  by  a  bluff  or  headland,  and  hence  it  threatened  a  mono 
tonous  task,  although  the  fear  has  not  been  realized.  This  marvellous  poem 
seemed  to  me  a  great  sea  of  holy  teaching,  moving,  in  its  many  verses,  wave 
upon  wave  ;  altogether  without  an  island  of  special  and  remarkable  state 
ment  to  break  it  up.  I  confess  I  hesitated  to  launch  upon  it.  Other  Psalms 
have  been  mere  lakes,  but  this  is  the  main  ocean.  It  is  a  continent  of  sacred 
thought,  every  inch  of  which  is  fertile  as  the  garden  of  the  Lord  :  it  is  an 
amazing  level  of  abundance,  a  mighty  stretch  of  harvest-fields.  I  have 
now  crossed  the  great  plain  for  myself,  but  not  without  persevering,  and,  I 
will  add,  pleasurable,  toil.  Several  great  authors  have  traversed  this  region 
and  left  their  tracks  behind  them,  and  so  far  the  journey  has  been  all  the  easier 
for  me  ;  but  yet  to  me  and  to  my  helpers  it  has  been  no  mean  feat  of  patient 
authorship  and  research.  This  great  Psalm  is  a  book  in  itself  :  instead  of 
being  one  among  many  Psalms,  it  is  worthy  to  be  set  forth  by  itself  as  a  poem 
of  surpassing  excellence  Those  who  have  never  studied  it  may  pronounce 
it  commonplace,  and  complain  of  its  repetitions  ;  but  to  the  thoughtful 
student  it  is  like  the  great  deep,  full,  so  as  never  to  be  measured  ;  and  varied, 
so  as  never  to  weary  the  eye.  Its  depth  is  as  great  as  its  length  ;  it  is  mystery, 
not  set  forth  as  mystery,  but  concealed  beneath  the  simplest  statements  ; 
may  I  say  that  it  is  experience  allowed  to  prattle,  to  preach,  to  praise,  and  to 
pray  like  a  child-prophet  in  his  own  father's  house  ? 


PREFACE. 


My  venerable  friend,  Mr.  Rogers,  has  been  spared  to  help  me  with  his 
admirable  suggestions  ;  but  Mr.  Gibson,  who  so  industriously  translated 
from  the  Latin  authors,  has  fallen  asleep,  leaving  behind  him  copious  notes 
upon  the  rest  of  the  Psalms.  Aid  in  the  homiletical  department  has  been 
given  me  by  several  of  the  ministers  who  were  educated  at  the  Pastor's  College, 
and  their  names  are  duly  appended  to  the  hints  and  skeletons  which  they 
have  supplied.  In  this  department  the  present  volume  is  believed  to  be 
superior  to  the  former  ones.  May  it  prove  to  be  really  useful  to  my  brethren. 
and  my  desire  is  fulfilled.  I  know  so  well  the  use  of  a  homiletic  hint  when 
the  mind  is  in  search  for  a  subject,  that  I  have  felt  peculiar  pleasure  in 
supplying  my  readers  with  a  full  measure  of  such  helps. 

In  hunting  up  rare  authors,  and  making  extracts  from  them,  Mr.  Keys 
has  rendered  me  great  assistance,  and  I  am  also  a  debtor  to  others  who  have 
cheerfully  rendered  me  service  when  I  have  sought  it.  Burdened  with  the 
care  of  many  institutions,  and  the  oversight  of  a  singularly  large  church, 
I  cannot  do  such  justice  to  my  theme  as  I  could  wish.  Learned  leisure  would 
be  far  more  accurate  than  my  busy  pen  can  ever  hope  to  be.  If  I  had  nothing 
else  to  think  of,  I  would  have  thought  of  nothing  else,  and  undivided  energies 
could  have  accomplished  what  spare  strength  can  never  perform.  Hence, 
I  am  glad  of  help  ;  so  glad,  that  I  am  happy  to  acknowledge  it.  Not  in 
this  thing  only,  but  in  all  other  labours,  I  owe  in  the  first  place  all  to  God,  and 
secondarily,  very,  very  much  to  those  generous  friends  who  find  a  delight 
in  making  my  efforts  successful. 

Above  all,  I  trust  that  the  Holy  Spirit  has  been  with  me  in  writing  and 
compiling  these  volumes,  and  therefore  I  expect  that  he  will  bless  them  both 
to  the  conversion  of  the  unrenewed  and  to  the  edification  of  believers.  The 
writing  of  this  book  has  been  a  means  of  grace  to  my  own  heart  ;  I  have 
enjoyed  for  myself  what  I  have  prepared  for  my  readers.  The  Book  of  Psalms 
has  been  a  royal  banquet  to  me,  and  in  feasting  upon  its  contents  I  have 
seemed  to  eat  angels'  food.  It  is  no  wonder  that  old  writers  should  call  it,  — 
the  school  of  patience,  the  soul's  soliloquies,  the  little  Bible,  the  anatomy 
of  conscience,  the  rose  garden,  the  pearl  island,  and  the  like.  It  is  the  Paradise 
of  devotion,  the  Holy  Land  of  poesy,  the  heart  of  Scripture,  the  map  of 
experience,  and  the  tongue  of  saints.  It  is  the  spokesman  of  feelings  which 
else  had  found  no  utterance.  Does  it  not  say  just  what  we  wished  to  say  ? 
Are  not  its  prayers  and  praises  exactly  such  as  our  hearts  delight  in  ?  No  man 
needs  better  company  than  the  Psalms  ;  therein  he  may  read  and  commune  with 
friends  human  and  divine  ;  friends  who  know  the  heart  of  man  towards  God 
and  the  heart  of  God  towards  man  ;  friends  who  perfectly  sympathize  with 
us  and  our  sorrows,  friends  who  never  betray  or  forsake.  Oh,  to  be  shut 
up  in  a  cave  with  David,  with  no  other  occupation  but  to  hear  him  sing,  and 
to  sing  with  him  !  Well  might  a  Christian  monarch  lay  aside  his  crown  for 
such  enjoyment,  and  a  believing  pauper  find  a  crown  in  such  felicity. 

It  is  to  be  feared  that  the  Psalms  are  by  no  means  so  prized  as  in  earlier 
ages  of  the  Church.  Time  was  when  the  Psalms  were  not  only  rehearsed 
in  all  the  churches  from  day  to  day,  but  they  were  so  universally  sung  that 
the  common  people  knew  them,  even  if  they  did  not  know  the  letters  in  which 
they  were  written.  Tune  was  when  bishops  would  ordain  no  man  to  the 
ministry  unless  he  knew  "  David  "  from  end  to  end,  and  could  repeat  each 
Psalm  correctly  ;  even  Councils  of  the  Church  have  decreed  that  none  should 
hold  ecclesiastical  office  unless  they  knew  the  whole  Psalter  by  heart.  Other 
practices  of  those  ages  had  better  be  forgotten,  but  to  this  memory  accords 


PREFACE.  V« 

an  honourable  record.  Then,  as  Jerome  tells  us,  the  labourer,  while  he  held 
the  plough,  sang  Hallelujah  ;  the  tired  reaper  refreshed  himself  with  the 
Psalms,  and  the  vinedresser,  while  trimming  the  vines  with  his  curved  hook, 
sang  something  of  David.  He  tells  us  that  in  his  part  of  the  world,  Psalms 
were  the  Christian's  ballads  ;  could  they  have  had  better  ?  They  were  the 
love-songs  of  the  people  of  God ;  could  any  others  be  so  pure  and  heavenly  ? 
These  sacred  hymns  express  all  modes  of  holy  feeling  ;  they  are  fit  both  for 
childhood  and  old  age  ;  they  furnish  maxims  for  the  entrance  of  life,  and 
serve  as  watchwords  at  the  gates  of  death.  The  battle  of  life,  the  repose 
of  the  Sabbath,  the  ward  of  the  hospital,  the  guest-chamber  of  the  mansion 
the  church,  the  oratory,  yea,  even  heaven  itself  may  be  entered  with  Psalms, 

Finally,  when  I  reach  the  last  Psalm,  it  is  my  firm  conviction  that  I  shall 
find  no  truer  closing  words  for  myself  than  those  of  Bishop  Home,  which 
I  take  liberty  here  to  quote,  using  them  as  if  they  were  my  own,  since  they 
admirably  express  my  present  feelings  and  past  experiences  : — 

"  And  now,  could  the  author  flatter  himself  that  anyone  would  take  half 
the  pleasure  in  reading  the  following  exposition  which  he  hath  taken  in  writing 
it,  he  would  not  fear  the  loss  of  his  labour.  The  employment  detached  him 
from  the  bustle  and  hurry  of  life,  the  din  of  politics,  and  the  noise  of  folly. 
Vanity  and  vexation  flew  for  a  season,  care  and  disquietude  came  not  near 
his  dwelling.  He  arose  fresh  as  the  morning  to  his  task  ;  the  silence  of  the 
night  invited  him  to  pursue  it ;  and  he  can  truly  say,  that  food  and  rest  were 
not  preferred  before  it.  Every  Psalm  improved  infinitely  upon  his  acquain 
tance  with  it,  and  no  one  gave  him  uneasiness  but  the  last ;  for  then  he  grieved 
that  his  work  was  done.  Happier  hours  than  those  which  have  been  spent 
on  these  meditations  on  the  songs  of  Zion  he  never  expects  to  see  in  this 
world.  Very  pleasantly  did  they  pass,  and  they  moved  smoothly  and  swiftlj 
along  ;  for  when  thus  engaged,  he  counted  no  time.  The  meditations  are 
gone,  but  have  left  a  relish  and  a  fragrance  upon  the  mind,  and  the  remem 
brance  of  them  is  sweet." 

Reader, 
I  am, 

Thine   to  serve 

For  Christ's  sake, 


INDEX 

OF    AUTHORS    QUOTED    OR    REFERRED   TO 


Adams,  Thomas  (1614),  92,  118,  124,  127,  152, 

246,  389,  427 

Addison,  Joseph  (1672 — 1719),  228 
Agellius  (1532 — 1608),  21,  338,  372 
Ainsworth,  Henry  (1622),  127 
Alexander,    J.   Addison   (1860),   59,   62,    117, 

151,  178,  194,  201,  238,  281,  336,  361,  383 
Alexander,  William  (1877),  133 
Alleine,  Richard  (1611 — 1681),  388 
Alphonsus  (1385 — 1458),  188 
Alting,  Jacob  (1618 — 1679),  121 
Ambrose  (340 — 397),  76,  167,  216,  232,  246, 

248.  308,  375,  384,  407,  437 
"American  Messenger,  The  "  (1881),  346 
Anderson,  James  (1847),  429 
Andrewes,    Lancelot   (1555 — 1626),    12,    122, 

123,  124 

Appolinarius  (382),  365 
Aquilla  of  Pontus  (circa  100),  365 
Aquinas,  Thomas  (1224 — 1274),  184 
Arama,  Meir-Ben-Isaac  (1556),  372 
Aristippus  (370  B.C.),  237 
Aristotle.  237 

Arndt,  Frederic  (1861),  39 
Arvine,  K.  (1859),  60,  275 
Athanasius,  24 
Augustine  (353 — 429),  61,  115,  118,  120,  132, 

234,  281,  311,  426,  442 
Austin,  John  (1668),  30 
Ayguan,  M.  (1416),  167,  203 

Baillie,  Joanna  (1762 — 1851),  154 

Baker,  Sir  Richard  (1568 — 1645),  74,  75,  77, 

80,  81,  82,  87,  93,  220 
Bardsley,  J.  W.  (1876),  283 
Barnes,  Albert  (1798 — 1870),  20,  22,  39,  63, 

79.  89,  98,  118,  119,  151,  154,  183,  194,  220, 

231,  232,  249,  259,  278,  291,  308,  371,  409, 

421,  436,  442 
Barrow,    Isaac    (1630 — 1677),    24,    135,    283, 

296,  428 

Basil  (329—379),  87,  384 
Basilius,  24 

Bate,  James  (1703—1775).  33 
Baxter,  Richard  (1615 — 1691).  7,  420 
Bayne,  Paul  (1617),  147,  148,  149,  155,   164, 

166,  197,  198,  202,  204 
Becon,  Thomas  (1511 — 1567),  84 
Bede,  Venerable,  123 
Beecher,  H.  W.  (1872),  180,  340 
Bellarmine,  R.   (1542 — 1621),  7,  58,  61,  85, 

117,  118,  123,  166,  217,  235,  246,  313.  371 
Bellett  (1871),  98 
Bennett,  J.  R.  (1881),  282 
Berlenbiirger,  Bibel,  78 
Bernard  (1091 — 1157).  168 
Berriman,  W.  (1688 — 1749),  25 
Bevan,  W.  L.  (1863),  352,  409 
Binney,  Thomas  (1798 — 1874),  21 
Binnie,  W.  (1870),  19,  22,  64 


Bogan,  Z.  (1625  -1659),  324 

Bonar,  A.  A.  (1859),  33,  45,  59,  133 

Bonar,  Horatius  (1875),  292 

Boos,  M.  (1762 — 1825),  131 

Bouchier,  Barton  (1856),  6,  34,  58,  82,  117, 
148,  164,  177,  197,  260,  261,  302,  376,  410. 
418,  428,  429,  442 

Bourdillon,  F.  (1881),  294 

Bowen,  G.  (1873),  12,  284,  339 

Bowes,  G.  S.  (1869),  268 

Boys,  John  (1571—1625),  n.  13,  34,  35,  38, 
39,  45,  49,  165 

Brainerd,  D.  (1717 — 1747),  247 

Bridge,  W.  (1600 — 1670),  268,  301 

Bridges,  C.  (1794 — 1869),  152,  154,  156,  169, 
176,  181,  184,  188,  201,  221,  223,  225,  233, 
236,  238,  252,  264,  278,  280,  297,  314,  340, 
346,  362,  364,  371,  372,  373,  376,  386,  388, 
389,  405,  408,  410,  412,  420,  422,  427.  431, 
439,  440 

Brooks,  T.  (1608 — 1680),  84,  183,  236,  245, 
260,  262,  338,  394,  405,  420,  432 

Brown,  John  (1722 — 1787),  275 

Bruce,  M.  (1666),  387 

Brucioli,  Antonio  (1534),  152 

Bunting,  W.  M.  (1836),  90,  91 

Bunyan,  J.  (1628 — 1688).  265,  387,  430 

Burder,  S.  (1773 — 1837),  119,  120,  249 

Burroughs,  J.  (1599 — 1646),  347,  382,  438 

Caesarius,  Arelatensis  (470 — 552),  300 
Calamy,  E.  (1600 — 1666),  252,  261,  286,  323 
Calvin,  John  (1509 — 1564),  9,  n,  20,  47,  59, 
62,  63,   118,   121,   123,   133,   149,   153.   164, 
165,  178,  179,  184,  186,  188,  202,  219,  235, 
250,  265,  300,  309,  312,  313,  354,  397.  399, 
426,  440 

Capel,  R.  (1586—1656),  116.  219,  335 
Carlyle,  Thomas  (1795 — 1881),  442 
Caryl,  Joseph  (1602 — 1673),  9,  12,  22,  25,  59, 
75,  77,  84,  116,  120,  127,  178,  221,  238,  286, 
328,  340,  352,  371,  376,  441 
Chalmers,  Thomas  (1780 — 1847),  22,  170,  321, 

365 
Charnock,  S.  (1628—1680),  58,  93,  237,  263, 

297.  323.  348,  359.  361.  438 
Chrysostom  (347 — 407),  21 
Cicero,  170 
Clarke,  Adam   (1760 — 1832),   10,   60,   74,   87, 

99,  114,  154,  163,  170,  198,  216,  218,  238, 

263,  297,  312,  354,  386,  398 
Clarke,  S.  (1599 — 1682),  93 
Clerke,  R.,  263 
Cobbin,  I.  (1839),  125 
Cocceius,  J.  (1603 — 1669),  37* 
Codner,  E.  (1860),  226 
Coleman.  J.  N.  (1863),  5 
Cook,  Eliza  (1817),  279 
Cotton,  J.  (1585 — 1653),  427 
Cowles,  H.  (1872),  127,  163,  221,  232 


INDEX. 


Cowley,  A.  (1618 — 1667),  46,  49 

Cowper,  William  (1566 — 1619),  10,  135,  147, 
149,  150,  152,  155,  165.  166,  167,  168,  169, 
170,  176,  182,  183,  185,  187,  195,  196,  198, 

201,  202,  203,  204,  216,  2l8,  219,  220,  224, 
231,  236,  237,  244,  249,  250.  251,  252,  260, 
26l,  265,  267,  281,  284,  286,  291,  297,  298, 

299.  3°9,  312,  314,  321,  322,  324,  326,  335, 
336,  338,  346.  348.  35°,  351,  352,  354.  363, 
364,  365.  366,  367,  372,  373,  376,  377,  385, 
393.  394.  396.  397.  4°5.  406,  409,  411,  417, 
420,  421,  436,  438,  442 

Cowper,  William  (Poet),  25 

Cox,  Michael  (1748),  22,  25 

Cranmer,  Thomas  (1489 — 1556),  427 

Creswell,  D.  (1776 — 1884),  127 

Crouch,  W.  (1708),  219 

Cummings,  A.  (1859),  418 

Cyprian  (200 — 258),  313 

Davies,  S.  (1724 — 1761),  II 

Davis,  C.  A.,  443 

Davis,  T.  (1864),  269 

De  Burgh,  W.  (1860),  132 

Delitzsch,  Franz  (1871),  32,  38,  49,  114,  115, 
116,  132,  135,  155,  225,  249,  396 

De  Wette,  W.  (1850),  98 

Dick,  T.  (1772),  7 

Dickson,  David  (1583 — 1662),  6,  20,  34,  39, 
81,  98,  99,  116,  119,  165,  167,  176,  182,  196, 
200,  204,  231,  233,  234,  236,  246,  259,  292, 
309.  348.  359,  365,  372,  417.  419,  441 

Didymus,  Alexandrinus  (308 — 395),  21 

Doddridge,  P.  (1702 — 1751),  347,  421,  426 

Donne,  John  (1573 — 1631),  164 

Dryden,  J.  (1631 — 1701),  273 

Dun,  J.  (1790),  23 

Duncan,  M.  B.  (1825 — 1865),  276 

Dunlop,  W.  (1692 — 1720),  262 

Edersheim,  A.  (1873),  80 
Edward  Sixth  (1537 — 1553),  382 
Edwards,  John  (1637 — 1716),  363 
Edwards,    Jonathan    (1703 — 1758),    85,    135, 

248.  339,  34i 

Euthymius,  Zigabenus  (1125),  384 
Evans,  J.  H.  (1785 — 1849),  164,  411 
Ewald,  H.  (1876),  46 
"  Expositor,  The  "  (1876),  327,  346 

Faber,  F.  W.  (1815—1863),  419 
Farindon,  A.  (1596 — 1658),  181 
Fausset,  A.  R.  (1866),  9,  20,  22,  24,  135,  196, 

266,  398,  422,  430 

Fenner,  W.  (1560 — 1640),  151,  281,  292 
Fenton,  T.  (1732),  24,  48,  61,  123 
Flavel,  John  (1627 — 1691),  164 
Ford,  J.  (1856),  122 
Foster,  J.  (1768 — 1843),  328 
"  Four  Friends  "  (1867),  5,  134 
Francis,  P.  (1773),  371 
French,  W.  (1842),  73 
Friesch,  J.  D.  (1731),  125 
Fry.  J.  (1842),  19 
Fuller,  Thomas  (1608 — 1661),  247 

Gadsby,  J.  (1862),  310,  312,  388 

Geier,  Martin  (1614 — 1681),  6,  8,  59,  118,  120, 

148,  153,  169,  199,  231,  232,  281,  373 
Genebrardus,  G.  (1537 — 1597),  338 
Gerhohus  (1093 — 1169),  431 
Gesenius,  F.  H.  W.  (1786—1842),  201 


Gesner,  S.  (1559—1605),  6,  19,  21.  77,  116, 

126,  137,  151,  199,  231,  232,  260,  263,  280, 

323.  4°8 

Gibbon,  E.  (1737—1794),  394 
Gibbon,  John  (circa  1660),  162 
Gibson,  E.  T.,  238 
Gill,  John  (1697—1771),  9,  35,  37,  44,  45,  62, 

116,  117,  163,  248,  251,  260,  278,  292,  310 

359,  371,  375,  383,  387,  393,  396 
Gill,  T.  H.  (1880),  438 
Gilpin,  R.  (1625 — 1699),  207,  311 
Gleig,  G.  (1803),  24 
"  Gold  Dust  "  (1880),  282 
Good,  J.  M.  (1764 — 1827),  135 
Goodwin,  T.  (1600 — 1679),  8,  360 
Gosse,  P.  H.  (1856),  47 
Gouge,  W.  (I575—I653),  74,  76,  77,  78,  79, 

80,  81,  84,  88,  90,  91,  94,  98 
Graham,  W.  (1857),  396 
Grant,  W.  (1814—1876),  362 
Green,  W.  (1762),  62,  238 
Greenham,  R.   (1531 — 1591),    149,   150,   152, 

*55»  I56,  167,  185,  198,  199,  200,  202,  215, 

224,  225,  232,  251,  261,  275,  280,  300,  301, 

312,  325,  326,  339,  351,  352,  353,  364,  395, 

422,  431,  437,  440 

Greenhill,  W.  (1591 — 1677),  117,  366,  388 
Gregory  (324—389),  123 
Griffin,  R.  A.  (1868),  457 
Gurnall,  William  (1617 — 1679),  75,  87,  155, 

164,  182,  222,  300,  309,  361,  384,  386,  419. 

426,  429,  432,  44° 
Gwyther,  J.  (1833),  78 

Haak,  T.  (1618 — 1657),  359 

Hakewill,  G.  (1579 — 1649),  337 

Haley,  J.  W.  (1875),  377 

Hall,  J.  (1574—1656),  125.  184 

Halyburton,  T.  (1674—1712),  389 

Hamilton,  J.  (1814—1867),  383 

Hammond,  H.  (1605 — 1660),  12,  123,  149. 
*53.  I76>  216,  237 

Hardy,  N.  (1618—1670),  81,  83,  133,  336 

Harmer,  T.  (1715 — 1788),  310 

Havergal,  F.  R.  (1836 — 1879),  165,  264,  302 

Hawker,  R.  (1753—1827),  45 

Hemans,  F.  D.  (1793 — 1835),  30 

Hengstenburg,  38,  61,  63 

Henry,  Matthew  (1662 — 1714),  13,  37,  46,  49, 
60,  6l,  80,  124,  125,  127,  134,  137,  185,  1 88, 
196,  199,  200,  201,  203,  216,  233,  235,  236, 
244,  245,  246,  250,  252,  262,  265,  266,  281, 
298,  3°i,  313,  3M,  327.  336,  350,  36i,  364, 
366,  375,  388,  406,  408,  422 

Henry,  P.  (1631 — 1696),  132,  263 

Herbert,  G.  (1593 — 1632),  464 

Hervey,  J.  (1714—1758),  334 

Heywood,  O.  (1629 — 1702),  168,  285,  349, 
430 

Hieron,  S.  (1572 — 1613),  439 

Hilary,  132,  148,  291 

Hodges,  T.   (1642),  35,  36 

Holdsworth,  R.  (1590 — 1649),  238,  352,  353 

Hole,  Matthew  (1730),  33 

Homer,  118 

Hood,  E.  P.  (1871),  308 

Hooker,  T.  (1586 — 1647),  303,  310 

Hopkins,  E.  (1633 — 1690),  279 

Horace,  132,  371 

Home,  George  (1730 — 1792),  u,  21,  25,  6cs 
120,  176,  181,  215,  237,  244,  292,  298,  366, 
38l,  394,  395,  398,  4",  429,  439 


INDEX. 


Horsley,  S.  (1733—1806).  84,  85,  365 

Horton,  T.  (1673),  121,  187 

Hugh  de  St.  Victor  (1098 — 1141),  291 

Hupfeld,  H.  (1796),  245 

Hurst,  H.  (1690),  87,  88,  93 

Irenaeus  (130 — 200),  363 

Jacomb,  S.  (1629 — 1659),  169 
James,  J.  A.  (1785—1859),  375 

ameson,  J.  (1838),  91 

ansen,  C.  (1510 — 1576),  308 

archi  (1104 — 1180),  387 

ay,  Wm.,  249,  386 

ebb,  J.  (1846),  138.  225,  284 

enkyn,  W.  (1612—1685),  376 
Jerome  (345 — 420),  308 
Jones,  Sir  W.  (1746—1794),  395 
Junius  (1545 — 1602),  248 
Juvenal,  59 

Kay,  W.  (1871),  48,  61,  88,  180,  221,  237,  264, 

300,  394 

Keble,  J.  (1792—1866),  48 
Kempis,  Thomas  a  (1380 — 1471)    388 
Ker,  J.  (1877),  178,  180 
Kerr,  J.  (1880),  329 
Kitto,  J.  (1804 — 1854),  49 
Knapp,  G.  C.  (1753—1825),  98 
Kiibler,  Theodore  (1880),  147,  162,  194 

Lavington,  S.  (1728 — 1807),  91 

Law,  H.  (1878),  148,  219,  232,  351,  440 

Lawrence,  M.  (1657),  77>  222,  3*9 

Le  Blanc,  T.  (1599 — 1669),  98,  147,  153,  162, 

194,  201,  219,  236,  260,  265,  309,  430 
Le  Clerc,  J.  (1657—1736),  26 
Lee,  S.  (1625 — 1691),  406 
Leighton,  R.  (1611-  -1684),  23,  24,  122,  182, 

206,  389 

Lewis,  W.  G.  (1872),  279 
Long,  J.  (1881),  218 
Longfellow,  H.  W.  (1807 — 1882),  249 
Lorinus,  J.  (1569 — 1634),  291 
Love,  C.  (1618 — 1651),  336 
Lowth,  R.  (1710 — 1787),  36 
Lubbock,  J.  (1878),  277 
Lucas,  R.  (1648 — 1715),  24 
Luther,  Martin  (1483 — 1546),  115,  117,  420 
Lynch,  T.  T.  (1818 — 1871),  323 

M'Call,  R.  S.  (1834),  79,  80 

M'Cheyne,  R.  M.*  (1813-1843),  179,  430 

Macduff,  J.  R.  (1862),  322 

Macgregor,  D.  (1869),  491 

Maclagan,  J.  (1788-1852),  381 

Macmillan,  H.,  283 

Mant,  R.  (1776 — 1848),  34,  36,  206,  440 

Manton,  T.  (1620 — 1677),  9,  20,  24,  58,  61, 
62,  75,  93,  118,  147,  149,  151,  153,  154,  155, 
156,  162,  168,  169,  170,  177,  181,  183,  186, 
188,  197,  199,  200,  201,  202,  205,  206,  215, 

216,   2l8,  219,  221,  223,   224,   231,   233,  234, 

244,  245,  246,  247,  248,  253,  260,  261,  262, 
264,  266,  268,  275,  278,  280,  293,  295,  298, 
299,  300,  301,  302,  303,  308,  309,  310,  311, 
312,  319,  320,  322,  335,  337,  338,  340,  341, 
346,  348,  349,  350,  360,  362,  363,  365,  366, 
381,  384,  385,  387,  388,  389,  393,  395,  396, 
397,  398,  400,  4i8,  427,  428,  440 

March,  D.  (1880),  251 

Marchant,  F.  G.  (1879),  136,  147,  153.  162, 
167,  182,  201,  206 


Marloratus,  A.  (1506 — 1562),  45 

Marsh,  E.  G.  (1832),  7 

Marshall,  S.  (1655),  329 

Marshall,  W.  (1690),  261,  264,  429 

Martin,  James  (1878),  429 

Martin,  John  (1817),  293 

Martyn.  H.  (1781—1812),  366,  383 

Mason,  J.  (1694),  260,  263,  275,  279,  285,  309 

Maudson,  W.  T.  (1855),  6 

Mayhew,  R.  (1679),  377 

Mede,  J.  (1586—1638),  23 

Mellor,  E.  (1823—1881),  374 

Melvill,   H.   (1798 — 1871),  179,  205,  263,  384, 

385,  408 

Menander  (342  B.C.),  184 
Mercier  (1570),  162 
Mestral,  Armand  de  (1856),  133 
Milton,  John  (1608 — 1674),  8 
"  Mishna,"  The,  25 
Moffatt,  H.  B.  (1871),  205 
Mollerus  (1639),  10,  20,  33,  82,  98,  215,  236, 

252   291,  314,  383 
Monson,   J.   (1629),   178,   183,  204,  221,  251, 

263,  265,  268,  372,  395,  4°6,  4°7-  43°.  437 
Morris,  A.  J.  (1814—1869),  348 
Mudge,  Z.  (1769),  216 
Muis,  Simon  de  (1587 — 1644),  252,  371 
Murphy,  J.  G.  (1875),  47,  61,  137,  165,  196, 

219,  224,  397 
Musculus,  Wolfgang  (1497 — 1563),  9,  20,  35, 

48,  77,  94,  220,  231,  266,  278,  309,  310,  312, 

323,  334,  339,  349,  353-  3«4 

Nalson,  Valentine  (1641 — 1724),  37 
Nalton,  J.  (1664),  252,  264 
Neale,  J.  M.  (1818—1866),    61,  120,  121,  148, 
237,  263,  291,  313,  346,  359,  385,  393.  394, 

417 

Neil,  J.  (1879—1882),  278,  323 
"  New  Dictionary  of  Quotations,  A"  (1872),  85 
Newland,  H.  (1860),  123 
Newman,  J.  H.  (1801),  296,  347 
Newton,  J.  (1725 — 1807),  70 
Nickolson,  W.  (1671),  120,  165,  166,  225,  232, 

3°3,  377.  389 

Olin,  S.  (1843),  49 
Olshausen,  J.  (1853),  45,  57 
Oosterzee,  J.  (1817 — 1882),  196 
Origen,  133 

Orton,  J.  (1717—1783),  38 
Owen,  J.  (1616 — 1683),  180,  436 

Palenterius,  J.  P.  (1600),  84,  132,  176,  268 

Parkhurst,  J.  (1728 — 1797),  45 

Pascal  Blaise  (1623 — 1662),  7 

Patrick,  Simon  (1626 — 1707),  347 

Paulus,  Burgensis,  32 

Payson,  E.  (1738 — 1827),  367,  418 

Perowne,  J.  J.  S.  (1868),  21,  46,  48,  219,  245, 

367,  383,  410 

Phillips,  G.  (1846),  9,  24,  167,  373,  374 
Philpot,  J.  (1555),  88 
Philpot,  J.  C.  (1802 — 1869),  126 
Pierce,  S.  E.  (1818),  62,  383 
"  Plain  Commentary,  A  "  (1859),  24,  47,  338, 

388 
Plumer,  W.  S.   (1867),  8,  88,   118,   120,   147, 

199,  201,  202,  225,  246,  251,  296,  312,  314, 

341,  381,  382,  393,  418,  420 
Pool,   Matthew   (1624 — 1679),    46,   216,   376, 

400 


xii 


INDEX. 


Pounden,  P.  (1831),  89 
Power,  P.  B.  (1861),  117,  122,  127,  207 
Preston,  J.  (1587 — 1628),  203 
Pridham,  A.  (1869),  10,  63,  114 
Prosper  of  Aquitaine  (403 — 463),  206 
Pythagoras,  303 

"  Quiver,  The  "  (1880),  133 

Raleigh,  A.  (1872),  21,  182,  184,  222 

Ranew,  N.  (1670),  168,  169,  170,  354 

Redford,  G.  (1828),  285 

Reed,  Andrew  (1877),  61 

Reuss  (1804),  133 

Reyner,  E.  (1600 — 1670),  341 

Richter,  H.  and  W.  (1834 — 40),  9 

Rivetus,  A.  (1572 — 1651),  121,  351 

Robert,  King  of  Sicily  (1343),  382 

Roberts,  J.  (1844),  26,  38,  309,  340 

Robertson,  F.  W.  (1816—1853),  235 

Robinson,  R.  (1614 — 1655),  48,  361 

Rogers,  G.,  98 

Rosenmiillcr,  E.  F.  K.  (1768 — 1835),  310 

Ruskin,  J.,  132 

Rutherford,  Samuel  (1600 — 1661),  233,  308 

Ryland,  J.  (1753—1825),  277 

Ryland,  R.  H.  (1853),  115 

S.  T.  (1621),  19 

Salter,  H.  G.  (1840),  250,  363 

Sanderson,  R.  (1587 — 1663),  295,  362 

Sandys,  E.  (1519—1588),  335 

Saunders,  Isaac  (1818),  10 

Savallerius,  162 

Savanarola  (1452 — 1498),  352 

Saxon  Proverb,  235 

Schweinfurth,  G.  (1873),  119 

Scott,  J.,  93 

Scott,  T.  (1747—1821),  21,  359 

Scriver,  C.  (1629 — 1693),  441 

Seeker,  W.  (1660),  221,  283 

Seed,  J.  (1747),  34 

Shakespeare,  105 

Sheffield,  J.  (1660),  148,  197 

Shepard,  T.  (1671),  431 

Sibbes,  R.  (157?— i&35),  244,  245 

Simmons,  W.  (1661),  132,  222 

Slater,  W.  (1626),  74,  79,  82 

Smith,  H.  (1560 — 1591),  12,  185 

Smith,  P.  (1644),  119 

"  Smith's  Dictionary  of  the  Bible  "  (1863), 
125 

"  Speaker's  Commentary,  The"  (1873),  6,  61, 
150,  281 

Spencer,  J.  (1654),  23,  284,  348,  386 

Spurstowe,  W.  (1666),  303 

Stanley,  A.  P.  (1864),  47  ' 

Starke,  C.  (1740),  125 

Statham,  W.  M.  (1879),  430 

Stephen,  J.  (1861),  162,  163,  164,  165,  176, 
183,  196,  203,  204,  215,  216,  219,  225,  235, 
244,  251,  265,  267,  277,  298,  311,  313,  314, 
349,  371,  373,  387,  394,  396,  398,  405,  418, 
419,  428,  438,  439,  441 

Stier,  R.  (1834),  75,  78 

Stock,  R.  (1626),  180,  292 

Stoughtoni  T.  (1616),  334 

Street,  S.  (1790),  136 

Struther,  W.  (1633),  187,  432 

Summers,  S.  (1837),  7 

Superville,  Daniel  de  (1657 — 1728),  12 


Swinnock,   G.    (1627 — 1673),    124,    165,    262, 

267,  328,  340,  362,  394,  407.  43i 
Symonds,  J.  (1653),  326 

Tate.  N.  (1652 — 1715),  4 

Taylor,  Isaac  (1787 — 1865),  130 

Taylor,  W.  M.  (1880),  187 

Temoa,  135 

Tenison,  T.  (1636 — 1715),  22 

Theodoret  (393 — 457),  148 

Theodoricus  (1417),  348 

Tholuck,  A.  F.  (1856),  79 

Thrupp,  J.  F.  (1826 — 1867),  99,  319 

Tillotson,  J.  (1630 — 1694),  327 

Torshall,  S.  (1649),  35,  89 

Traill,  R.  (1642 — 1716),  329 

Trapp,  J.  (1601 — 1669),  9,  10,  n,  13,  21,  44, 
48,  60,  61,  62,  80,  84,  93,  118,  120,  I2i,  124, 
125,  148,  153,  169,  202,  221,  246,  249,  291, 
293,  313.  35i,  372,  377-  430,  436 

Tremellius,  E.  (1510 — 1580),  281 

Trench,  R.  C.  (1807),  335 

Tucker,  W.  H.  (1840),  74 

Tuckney,  A.  (1599—1670),  319,  422 

Usher,  J.  (1580—1656),  220 

Vatablus,  F.  (1547),  261 
Vaughan,  H.  (1621 — 1695),  251 
Vaughan,  J.  (1877),  251,  364 
Vaux,  J.  E.  (1878),  203 
Veal,  E.  (1632—1708),  154 
Venema,  H.  (1697 — 1787),  7 
Vianney,  J.  B.  M.  (1786—1859),  348 
Vidal,  J.  H.  (1863),  8,  9 
Vincent,  N.  (1697),  282,  419,  431 

Walford,  W.  (1837),  12,  48 

Walker,  R.  (1716 — 1783),  439 

Wallace,  A.  (1853),  325 

Washbourne,  T.  (1606—1687),  279 

Watson,  R.  (1781—1833),  36,  37 

Watson,  T.   (1660),  203,  224,  234,  245,  246, 

285,  298,  325,  352,  359,  382,  431 
Watts,  Isaac  (1674—1748),  44 
Webbe,  G.  (1610),  375 
Weiss,  B.  (1858),  7 
Wells,  J.  (1882),  347 
Wermuellerus,   Otto   (about  1500),   279,  284, 

417 

Wesley,  Charles  (1708 — 1788),  106 

Whitecross,  J.  (1858),  185 

Wilberforce,  W.  (1759—1833),  133 

Wilcocks,  T.  (1549 — 1608),  6,  291 

Wilcox,  D.  (1676—1733),  80,  324 

Willison,  J.  (1680-1750),  268,  280 

Wilson,  T.  (1621),  20 

Wilson,  W.  (1783—1873),  6,  10,  38,  60,  384 

Wilson,  W.  (1860),  63,  216 

Wisheart,  W.  (1657—1727),  166 

Witherspoon,  J.  (1722 — 1797),  92 

Wordsworth,  C.  (1868),  116,  136,  359 

Wright,  Abraham  (1661),  8,  10,  47,  63,  98, 
99,  116,  127,  203,  282,  286,  327,  353,  371, 
377,  397-  398,  418,  428,  437,  43» 

Wright,  W.  A.  (1863),  125 

Wylie,  J.  A.,  121 

Young,  E.  (1684 — 1765),  90 
Young,  R.  (1879),  303 


PSALM    CXI. 

There  is  no  title  to  this  Psalm,  but  it  is  an  alphabetical  hymn  of  praise,  having  for 
its  subject  the  works  of  the  Lord  in  creation,  providence,  and  grace.  The  sweet  singer 
dwells  upon  the  one  idea  that  God  should  be  known  by  his  people,  and  that  this  knowledge 
when  turned  into  practical  piety  is  man's  true  wisdom,  and  the  certain  cause  of  lasting 
adoration.  Many  are  ignorant  of  what  their  Creator  has  done,  and  hence  they  are 
foolish  in  heart,  and  silent  as  to  the  praises  of  God :  this  evil  can  only  be  removed  by  a 
remembrance  of  God's  works,  and  a  diligent  study  of  them ;  to  this,  therefore,  the  Psalm 
is  meant  to  arouse  us.  It  may  be  called  THE  PSALM  OF  GOD'S  WORKS  intended  to 
excite  us  to  the  work  of  praise. 

DIVISION. — The  Psalmist  begins  with  an  invitation  to  praise,  verse  1  ;  and  then 
proceeds  to  furnish  us  with  matter  for  adoration  in  God's  works  and  his  dealings  with 
his  people,  2 — 9.  He  closes  his  song  with  a  commendation  of  the  worship  of  the  Lord 
and  of  the  men  who  practise  it. 


EXPOSITION. 


P 


RAISE  ye  the  LORD.  I  will  praise  the  LORD  with  my  whole  heart,  in 
the  assembly  of  the  upright,  and  in  the  congregation. 

1.  "Praise  ye  the  LORD,"  or,  Hallelujah!  All  ye  his  saints  unite  in  adoring 
Jehovah,  who  worketh  so  gloriously.  Do  it  now,  do  it  always  :  do  it  heartily,  do 
it  unanimously,  do  it  eternally.  Even  if  others  refuse,  take  care  that  ye  have  always 
a  song  for  your  God.  Put  away  all  doubt,  question,  murmuring,  and  rebellion, 
and  give  yourselves  up  to  the  praising  of  Jehovah,  both  with  your  lips  and  in  your 
lives.  "/  will  praise  the  LORD  with  my  whole  heart."  The  sweet  singer  commences 
the  song,  for  his  heart  is  all  on  flame  :  whether  others  will  follow  him  or  not,  he  will 
at  once  begin  and  long  continue.  What  we  preach  we  should  practise.  The  best 
way  to  enforce  an  exhortation  is  to  set  an  example  ;  but  we  must  let  that  example 
be  of  the  best  kind,  or  we  may  lead  others  to  do  the  work  in  a  limping  manner. 
David  brought  nothing  less  than  his  whole  heart  to  the  duty  ;  all  his  love  went  out 
towards  God,  and  all  his  zeal,  his  skill,  and  his  ardour  went  with  it.  Jehovah  the 
one  and  undivided  God  cannot  be  acceptably  praised  with  a  divided  heart,  neither 
should  we  attempt  so  to  dishonour  him  ;  for  our  whole  heart  is  little  enough  for  his 
glory,  and  there  can  be  no  reason  why  it  should  not  all  be  lifted  up  in  his  praise. 
All  his  works  are  praiseworthy,  and  therefore  all  our  nature  should  adore  him.  "In 
the  assembly  of  the  upright,  and  in  the  congregation  "  ; — whether  with  few  or  with 
many  he  would  pour  forth  his  whole  heart  and  soul  in  praise,  and  whether  the  company 
was  made  up  of  select  spirits  or  of  the  general  mass  of  the  people  he  would  continue 
in  the  same  exercise.  For  the  choicest  society  there  can  be  no  better  engagement 
than  praise,  and  for  the  general  assembly  nothing  can  be  more  fitting.  For  the 
church  and  for  the  congregation,  for  the  family  or  the  community,  for  the  private 
chamber  of  pious  friendship,  or  the  great  hall  of  popular  meeting,  the  praise  of  the 
Lord  is  suitable  ;  and  at  the  very  least  the  true  heart  should  sing  hallelujah  in  any 
and  every  place.  Why  should  we  fear  the  presence  of  men  ?  The  best  of  men  will 
join  us  in  our  song,  and  if  the  common  sort,  will  not  do  so,  our  example  will  be  a 
needed  rebuke  to  them.  In  any  case  let  us  praise  God,  whether  the  hearers  be  a 
little  band  of  saints  or  a  mixed  multitude.  Come,  dear  reader,  he  who  pens  this 
comment  is  in  his  heart  magnifying  the  Lord  :  will  you  not  pause  for  a  moment 
and  join  in  the  delightful  exercise  ? 

2  The  works  of  the  LORD  are  great,  sought  out  of  all  them  that  have 
pleasure  therein. 

3  His  work  is  honourable  and  glorious  :    and  his  righteousness  endureth 
for  ever. 

4  He  hath  made  his  wonderful  works  to  be  remembered  :    the  LORD  is 
gracious  and  full  of  compassion. 

VOL.  v.  1 


2  EXPOSITIONS    OF    THE    PSALMS. 

5  He  hath  given  meat  unto  them  that  fear  him :  he  will  ever  be  mindful 
of  his  covenant. 

6  He  hath  shewed  his  people  the  power  of  his  works,  that  he  may  give 
them  the  heritage  of  the  heathen. 

7  The  works  of  his  hands  are  verity  and  judgment ;  all  his  commandments 
are  sure. 

8  They   stand   fast    for   ever   and   ever,    and   are   done    in   truth    and 
uprightness. 

9  He  sent  redemption  unto  his  people  :  he  hath  commanded  his  covenant 
for  ever  :  holy  and  reverend  is  his  name. 

2.  "The  works  of  the  LOUD  are  great."     In  design,  in  size,  in  number,  in  excellence, 
all  the  works  of  the  Lord  are  great.     Even  the  little  things  of  God  are  great.      In 
some  point  of  view  or  other  each  one  of  the  productions  of  his  power,  or  the  deeds 
of  his  wisdom,  will  appear  to  be  great  to  the  wise  in  heart.     "Sought  out  of  all  them 
that  have  pleasure  therein."     Those  who  love  their  Maker  delight  in  his  handiworks, 
they  perceive  that  there  is  more  in  them  than  appears  upon  the  surface,  and  therefore 
they  bend   their  minds    to    study  and   understand  them.     The   devout  naturalist 
ransacks  nature,  the  earnest  student  of  history  pries  into  hidden  facts  and  dark 
stories,  and  the  man  of  God  digs  into  the  mines  of  Scripture,  and  hoards  up  each 
grain  of  its  golden  truth.     God's  works  are  worthy  of  our  researches,  they  yield  us 
instruction  and  pleasure  wonderfully  blended,  and  they  grow  upon,  appearing  to 
be  far  greater,  after  investigation  than  before.     Men's  works  are  noble  from  a  dis 
tance  ;    God's  works  are  great  when  sought  out.     Delitzsch  reads  the  passage, 
"  Worthy  of  being  sought  after  in  all  their  purposes,"  and  this  also  is  a  grand  truth, 
for  the  end  and  design  which  God   hath  in  all  that   he  makes  or   does  is  equally 
admirable  with  the  work  itself.     The  hidden  wisdom  of  God  is  the  most  marvellous 
part  of  his  works,  and  hence  those  who  do  not  look  below  the  surface  miss  the  best 
part  of  what  he  would  teach  us.     Because  the  works  are  great  they  cannot  be  seen 
all  at  once,  but  must  be  looked  into  with  care,  and  this  seeking  out  is  of  essential 
service  to  us  by  educating  our  faculties,  and  strengthening  our  spiritual  eye  gradually 
to  bear  the  light  of  the  divine  glory.     It  is  well  for  us  that  all  things  cannot  be  seen  at 
a  glance,  for  the  search  into  their  mysteries  is  as  useful  to  us  as  the  knowledge 
which  we  thereby  attain.     The  history  of   the  Lord's  dealings  with  his  people  is 
especially  a  fit  subject  for  the  meditation  of  reverent  minds  who   find  therein  a 
sweet  solace,  and  a  never  failing  source  of  delight. 

3.  "His  work  is  honourable  and  glorious."     His  one  special  work,  the  salvation 
of  his  people,  is  here  mentioned  as  distinguished  from  his  many  other  works.     This 
reflects  honour  and  glory  upon  him.     It  is  deservedly  the  theme  of  the  highest 
praise,  and  compels  those  who  understand  it  and  experience  it  to  ascribe  all  honour 
and  glory  unto  the  Lord.     Its  conception,  its  sure  foundations,  its  gracious  purpose, 
its  wise  arrangements,  its  gift  of  Jesus  as  Redeemer,  its  application  of  redemption 
by  the  Holy  Ghost  in  regeneration  and  sanctification,  and  all  else  which  make  up 
the  one  glorious  whole,  all  redound  to  the  infinite  honour  of  Him  who  contrived 
and  carried  out  so  astounding  a  method  of  salvation.     No  other  work  can  be  com 
pared  with  it :   it  honours  both  the  Saviour  and  the  saved,  and  while  it  brings  glory 
to  God  it  also  brings  us  to  glory.     There  is  none  like  the  God  of  Jeshurun,  and  there 
is  no  salvation  like  that  which  he  has  wrought  for  his  people.     "And  his  righteouesnss 
endureth  for  ever."     In  the  work  of  grace  righteousness  is  not  forgotten,  nor  deprived 
of  its  glory  ;    rather,  it  is  honoured  in  the  eyes  of  the  intelligent  universe.      The 
bearing  of  guilt  by  our  great  Substitute  proved  that  not  even  to  effect  the  purposes 
of  his  grace  would  the  Lord  forget  his  righteousness  ;    no  future  strain  upon  his 
justice  can  ever  be  equal  to  that  which  it  has  already  sustained  in  the  bruising  of  his 
dear  Son  ;   it  must  henceforth  assuredly  endure  for  ever.     Moreover,  the  righteous 
ness  of  God  in  the  whole  plan  can  never  now  be  suspected  of  failure,  for  all  that 
it  requires  is  already  performed,  its  demands  are  satisfied  by  the  double  deed  of  our 
Lord  in  enduring  the  vengeance  due,  and  in  rendering  perfect  obedience  to  the 
law.     Caprice  does  not  enter  into  the  government  of  the  Lord,  the  rectitude  of  it 
is  and  must  for  ever  be  beyond  all  question.     In  no  single  deed  of  God  can  un 
righteousness  be  found,  nor  shall  there  ever  be  :   this  is  the  very  glory  of  his  work, 
and  even  its  adversaries  cannot  gainsay  it.     Let  believers,  therefore,  praise  him 


PSALM    THE    HUNDRED    AND    ELEVENTH.  3 

evermore,  and  never  blush  to  speak  of  that  work  which  is  so  honourable  and 
glorious. 

4.  "He  hath  made  his  wonderful  works  to  be  remembered."     He  meant  them  to 
remain  in  the  recollection  of  his  people,  and  they  do  so  :    partly  because  they  are 
in  themselves  memorable,  and  because  also  he  has  taken  care  to  record  them  by 
the  pen  of  inspiration,  and  has  written  them  upon  the  hearts  of  his  people  by  his 
Holy  Spirit.     By  the  ordinances  of  the  Mosaic  law,  the  coming  out  of  Egypt,  the 
sojourn  in  the  wilderness,  and  other  memorabilia  of  Israel's  history  were  constantly 
brought  before  the  minds  of  the  people,  and  their  children  were  by  such  means 
instructed  in  the  wonders  which  God  had  wrought  in  old  time.     Deeds  such  as  God 
has  wrought  are  not  to  be  admired  for  an  hour  and  then  forgotten,  they  are  meant 
to  be  perpetual  signs  and  instructive  tokens  to  all  coming  generations  ;  and  especially 
are  they  designed  to  confirm  the  faith  of  his  people  in  the  divine  love,  and  to  make 
them  know  that  "the  LORD  is  gracious  and  full  of  compassion."     They  need  not  fear 
to  trust  his  grace  for  the  future,  for  they  remember  it  in  the  past.      Grace  is  as 
conspicuous  as  righteousness  in  the  great  work  of  God,  yea,  a  fulness  of  tender  love 
is  seen  in  all  that  he  has  done.     He  treats  his  people  with  great  consideration  for 
their  weakness  and  infirmity  ;    having  the  same  pity  for  them  as  a  father  hath 
towards  his  children.     Should  we  not  praise  him  for  this  ?     A  silver  thread  of 
lovingkindness  runs  through  the  entire  fabric  of  God's  work  of  salvation  and  pro 
vidence,  and  never  once  is  it  left  out  in  the  whole  piece.     Let  the  memories  of  his 
saints  bear  witness  to  this  fact  with  grateful  joy. 

5.  "He  hath  given  meat  unto  them  that  fear  him."     Or  spoil,  as  some  read  it,  for 
the  Lord's  people  both  in  coming  out  of  Egypt  and  at  other  times  have  been  enriched 
from  their  enemies.     Not  only  in  the  wilderness  with  manna,  but  everywhere  else 
by  his  providence  he  has  supplied  the  necessities  of  his  believing  people.    Somewhere 
or  other  they  have  had  food  convenient  for  them,  and  that  in  times  of  great  scarcity. 
As  for  spiritual  meat,  that  has  been  plentifully  furnished  them  in  Christ  Jesus ; 
they  have  been  fed  with  the  finest  of  the  wheat,  and  made  to  feast  on  royal  dainties. 
His  word  is  as  nourishing  to  the  soul  as  bread  to  the  body,  and  there  is  such  an 
abundance  of  it  that  no  heir  of  heaven  shall  ever  be  famished.     Truly  the  fear  of 
the  Lord  is  wisdom,  since  it  secures  to  a  man  the  supply  of  all  that  he  needs  for  soul 
and  body.     "He  will  ever  be  mindful  of  his  covenant."     He  could  not  let  his  people 
lack  meat,  because  he  was  in  covenant  with  them,  and  they  can  never  want  in  the 
future,  for  he  will  continue  to  act  upon  the  terms  of  that  covenant.     No  promise  of 
the  Lord  shall  fall  to  the  ground,  nor  will  any  part  of  the  great  compact  of  eternal 
love  be  revoked  or  allowed  to  sink  into  oblivion.     The  covenant  of  grace  is  the  plan 
of  the  great  work  which  the  Lord  works  out  for  his  people,  and  it  will  never  be 
departed  from  :   the  Lord  has  set  his  hand  and  seal  to  it,  his  glory  and  honour  are 
involved  in  it,  yea,  his  very  name  hangs  upon  it,  and  he  will  not  even  in  the  least 
jot  or  tittle  cease  to  be  mindful  of  it.     Of  this  the  feeding  of  his  people  is  the  pledge  : 
he  would  not  so  continually  supply  their  needs  if  he  meant  after  all  to  destroy  them. 
Upon  this  most  blessed  earnest  let  us  settle  our  minds  ;  let  us  rest  in  the  faithfulnesi 
of  the  Lord,  and  praise  him  with  all  our  hearts  every  time  that  we  eat  bread  or  feed 
upon  his  word. 

6.  "He  hath  shewed  his  people  the  power  of  his  works."     They  have  seen  what  he 
is  able  to  do  and  what  force  he  is  prepared  to  put  forth  on  their  behalf.     This  power 
Israel  saw  in  physical  works,  and  we  in  spiritual  wonders,  for  we  behold  the  matchless 
energy  of  the  Holy  Ghost  and  feel  it  in  our  own  souls.     In  times  of  dire  distress  the 
Lord  has  put  forth  such  energy  of  grace  that  we  have  been  astonished  at  his  power  ; 
and  this  was  part  of  his  intent  in  bringing  us  into  such  conditions  that  he  might 
reveal  to  us  the  arm  of  his  strength.     Could  we  ever  have  known  it  so  well  if  we 
had  not  been  in  pressing  need  of  his  help  ?     We  may  well  turn  this  verse  into  a 
prayer  and  ask  to  see  more  and  more  the  power  of  the  Lord  at  work  among  us  in 
these  latter  days.     O  Lord,  let  us  now  see  how  mightily  thou  canst  work  in  the 
saving  of  sinners  and  in  preserving  and  delivering  thine  own  people.     "That  he  may 
give  them  the  heritage  of  the  heathen."     He  put  forth  all  his  power  to  drive  out  the 
Canaanites  and  bring  in  his  people.     Even  thus  may  it  please  his  infinite  wisdom 
to  give  to  his  church  the  heathen  for  her  inheritance  in  the  name  of  Jesus.     Nothing 
but  great  power  can  effect  this,  but  it  will  surely  be  accomplished  in  due  season. 

7.  "The  works  of  his  hands  are  verity  and  judgment."     Truth  and  justice  are 
conspicuous  in  all  that  Jehovah  does.     Nothing  like  artifice  or  crooked  policy  can  ever 
be  seen  in  his  proceedings  ;   he  acts  faithfully  and  righteously  towards  his  people, 


4  EXPOSITIONS    OF    THE    PSALMS. 

and  with  justice  and  impartiality  to  all  mankind.  This  also  should  lead  us  to  praise 
him,  since  it  is  of  the  utmost  advantage  to  us  to  live  under  a  sovereign  whose  laws, 
decrees,  acts,  and  deeds  are  the  essence  of  truth  and  justice.  "All  his  commandments 
are  sure."  All  that  he  has  appointed  or  decreed  shall  surely  stand,  and  his  precepts 
which  he  has  proclaimed  shall  be  found  worthy  of  our  obedience,  for  surely  they 
are  founded  in  justice  and  are  meant  for  our  lasting  good.  He  is  no  fickle  despot, 
commanding  one  thing  one  day  and  another  another,  but  his  commands  remain 
absolutely  unaltered,  their  necessity  equally  unquestionable,  their  excellence  per 
manently  proven,  and  their  reward  eternally  secure.  Take  the  word  commandments 
to  relate  either  to  his  decrees  or  his  precepts,  and  we  have  in  each  case  an  important 
sense  ;  but  it  seems  more  in  accordance  with  the  connection  to  take  the  first  sense 
and  consider  the  words  to  refer  to  the  ordinances,  appointments,  or  decrees  of  the 
great  King. 

"  Whate'er  the  mighty  Lord  decrees, 

Shall  stand  for  ever  sure, 
The  settled  purpose  of  his  heart 

To  ages  shall  endure." 

8.  "They  stand  fast  for  ever  and  ever."     That  is  to  say,  his  purposes,  commands, 
and  courses  of  action.     The  Lord  is  not  swayed  by  transient  motives,  or  moved  by 
the  circumstances  of  the  hour  ;   immutable  principles  rule  in  the  courts  of  Jehovah, 
and  he  pursues  his  eternal  purposes  without  the  shadow  of  a  turning.     Our  works 
are  too  often  as  wood,  hay,  and  stubble,  but  his  doings  are  as  gold,  silver,  and  precious 
stones.     We  take  up  a  purpose  for  a  while  and  then  exchange  it  for  another,  but 
he  is  of  one  mind,  and  none  can  turn  him  :   he  acts  in  eternity  and  for  eternity,  and 
hence  what  he  works  abides  for  ever.     Much  of  this  lasting  character  arises  out  of 
the  fact  which  is  next  mentioned,  namely,  that  they  "are  done  in  truth  and  up 
rightness."     Nothing  stands  but  that  which  is  upright.     Falsehood  soon  vanishes, 
for  it  is  a  mere  show,  but  truth  has  salt  in  it  which  preserves  it  from  decay.     God 
always  acts  according  to  the  glorious  principles  of  truth  and  integrity,  and  hence 
there  is  no  need  of  alteration  or  revocation  ;  his  works  will  endure  to  the  end  of  time. 

9.  "He  sent  redemption  unto  his  people."     When  they  were  in  Egypt  he  sent 
not  only  a  deliverer,  but  an  actual  deliverance  ;   not  only  a  redeemer,  but  complete 
redemption.     He  has  done  the  like  spiritually  for  all  his  people,  having  first  by 
blood  purchased  them  out  of  the  hand  of  the  enemy,  and  then  by  power  rescued 
them  from  the  bondage  of  their  sins.     Redemption  we  can  sing  of  as  an  accomplished 
act :   it  has  been  wrought  for  us,  sent  to  us,  and  enjoyed  by  us,  and  we  are  in  very 
deed  the  Lord's  redeemed.     "He  hath  commanded  his  covenant  for  ever."       His 
divine  decree  has  made  the  covenant  of  his  grace  a  settled  and  eternal  institution  : 
redemption  by  blood  proves  that  the  covenant  cannot  be  altered,  for  it  ratifies  and 
establishes  it  beyond  all  recall.     This,  too,  is  reason  for  the  loudest  praise.     Re 
demption  is  a  fit  theme  for  the  heartiest  music,  and  when  it  is  seen  to  be  connected 
with  gracious  engagements  from  which  the  Lord's  truth  cannot  swerve,  it  becomes 
a  subject  fitted  to  arouse  the  soul  to  an  ecstacy  of  gratitude.     Redemption  and  the 
covenant  are  enough  to  make  the  tongue  of  the  dumb  sing.     "Holy  and  reverend 
is  his  name."     Well  may  he  say  this.     The  whole  name  or  character  of  God  is  worthy 
of  profoundest  awe,  for  it  is  perfect  and  complete,  whole  or  holy.      It  ought  not  to 
be  spoken  without  solemn  thought,  and  never  heard  without  profound  homage. 
His  name  is  to  be  trembled  at,  it  is  something  terrible  ;   even  those  who  know  him 
best  rejoice  with  trembling  before  him.     How  good  men  can  endure  to  be  called 
"  reverend  "  we  know  not.     Being  unable  to  discover  any  reason  why  our  fellow-men 
should  reverence  us,  we  half  suspect  that  in  other  men  there  is  not  very  much  which 
can  entitle  them  to  be  called  reverend,  very  reverend,  right  reverend,  and  so  on.     It 
may  seem  a  trifling  matter,  but  for  that  very  reason  we  would  urge  that  the  foolish 
custom  should  be  allowed  to  fall  into  disuse. 

10  The  fear  of  the  LORD  is  the  beginning  of  wisdom  :  a  good  under 
standing  have  all  they  that  do  his  commandments  :  his  praise  endureth  for 
ever. 

10.  "The  fear  of  the  LORD  is  the  beginning  of  wisdom."     It  is  its  first  principle, 
but  it  is  also  its  head  and  chief  attainment.     The  word  "  beginning  "  in  Scripture 
sometimes  means  the  chief ;  and  true  religion  is  at  once  the  first  element  of  wisdom, 
and  its  chief  fruit.     To  know  God  so  as  to  walk  aright  before  him  is  the  greatest  of 


PSALM    THE    HUNDRED    AND    ELEVENTH.  5 

all  the  applied  sciences.  Holy  reverence  of  God  leads  us  to  praise  him,  and  this  is 
the  point  which  the  psalm  drives  at,  for  it  is  a  wise  act  on  the  part  of  a  creature 
towards  his  Creator.  "A  good  understanding  have  all  they  that  do  his  commandments." 
Obedience  to  God  proves  that  our  judgment  is  sound.  Why  should  he  not  be 
obeyed  ?  Does  not  reason  itself  claim  obedience  for  the  Lord  of  all  ?  Only  a  man 
void  of  understanding  will  ever  justify  rebellion  against  the  holy  God.  Practical 
godliness  is  the  test  of  wisdom.  Men  may  know  and  be  very  orthodox,  they  may 
talk  and  be  very  eloquent,  they  may  speculate  and  be  very  profound  ;  but  the  best 
proof  of  their  intelligence  must  be  found  in  their  actually  doing  the  will  of  the  Lord. 
The  former  part  of  the  Psalm  taught  us  the  doctrine  of  God's  nature  and  character, 
by  describing  his  works  :  the  second  part  supplies  the  practical  lesson  by  drawing 
the  inference  that  to  worship  and  obey  him  is  the  dictate  of  true  wisdom.  We 
joyfully  own  that  it  is  so.  "His  praise  endureth  for  ever."  The  praises  of  God 
will  never  cease,  because  his  works  will  always  excite  adoration,  and  it  will  always 
be  the  wisdom  of  men  to  extol  their  glorious  Lord.  Some  regard  this  sentence 
as  referring  to  those  who  fear  the  Lord — their  praise  shall  endure  for  ever :  and, 
indeed,  it  is  true  that  those  who  lead  obedient  lives  shall  obtain  honour  of  the  Lord, 
and  commendations  which  will  abide  for  ever.  A  word  of  approbation  from  the 
mouth  of  God  will  be  a  mede  of  honour  which  will  outshine  all  the  decorations  which 
kings  and  emperors  can  bestow. 

Lord,  help  us  to  study  thy  works,  and  henceforth  to  breathe  out  hallelujahs  as 
long  as  we  live. 


EXPLANATORY    NOTES    AND    QUAINT    SAYINGS. 

Whole  Psalm. — This  is  the  first  alphabetical  Psalm  which  is  regular  throughout. 
The  four  former  alphabetical  Psalms,  namely,  ix.  and  x.,  xxxiv.  and  xxxvii.,  are 
irregular  and  defective  in  many  particulars,  for  the  rectification  of  which  neither 
Hebrew  MS.  editions  nor  ancient  versions  afford  sanction  and  authority.  It  is 
singular  that  not  only  are  Psalms  cxi.  and  cxii.  perfectly  regular,  but,  furthermore, 
that  not  one  various  reading  of  note  or  importance  occurs  in  either  of  these  Psalms. — 
John  Noble  Coleman. 

Whole  Psalm. — The  following  translation  is  given  to  enable  the  reader  to  realize 
the  alphabetical  character  of  the  Psalm.  It  is  taken  from  "  The  Psalms  Chrono 
logically  Arranged.  By  Four  Friends." 

All  my  heart  shall  praise  Jehovah,  I 

Before  the  congregation  of  the  righteous  ; 
Deeds  of  goodness  are  the  deeds  of  Jehovah,  2 

Earnestly  desired  of  all  them  that  have  pleasure  therein  ; 
For  his  righteousness  endureth  for  ever,  3 

Glorious  and  honourable  is  his  work  ; 
He  hath  made  his  wonderful  works  to  be  remembered.  4 

In  Jehovah  is  compassion  and  goodness  ; 
Jehovah  hath  given  meat  to  them  that  fear  him,  5 

Keeping  his  covenant  for  ever, 
Learning  his  people  the  power  of  his  works,  6 

Making  them  to  possess  the  heritage  of  the  heathen ; 
Nought  save  truth  and  equity  are  the  works  of  his  hands,  7 

Ordered  and  sure  are  his  commands, 
Planted  fast  for  ever  and  ever,  8 

Righteous  and  true  are  his  testimonies  ; 
Salvation  hath  he  sent  unto  his  people,  9 

Their  covenant  hath  he  made  fast  for  ever  ; 
Upright  and  holy  is  his  name,  10 

Verily,  the  fear  of  the  Lord  is  the  beginning  of  wisdom. 
Yea,  a  good  understanding  have  all  they  that  do  thereafter ; 

Zealously  shall  he  be  praised  for  ever. 

Whole  Psalm. — The  general  opinion  of  interpreters  is,  that  this  and  some  of  the 
following  Psalms  were  usually  sung  at  the  eating  of  the  Paschal  lamb,  of  which 


6  EXPOSITIONS    OF    THE    PSALMS. 

custom  mention  is  also  made,  Matt,  xxvi.,  that  Christ  and  the  disciples  sang  a  hymn 
before  they  went  out  into  the  garden. — Solomon  Gesner. 

Whole  Psalm. — The  two  Psalms,  cxi.  and  cxii.,  resemble  one  another  in  con 
struction,  alphabetical  arrangement,  and  general  tone  and  manner.  They  are 
connected  in  this  way  :  Ps.  cxi.  sets  forth  the  greatness,  mercy,  and  righteousness 
of  God  :  Ps.  cxii.  the  reflection  of  these  attributes  in  the  greatness,  ver.  2,  mercy, 
ver.  5,  and  righteousness,  ver.  4,  9,  of  his  chosen.  The  correspondence  of  purpose 
in  the  two  Psalms  is  important  to  the  right  appreciation  of  some  difficulties  connected 
with  the  latter  Psalm. — Speaker's  Commentary. 

Whole  Psalm. — The  scope  of  this  Psalm  is  to  stir  up  all  to  praise  God,  and  that 
for  so  many  reasons  as  there  are  verses  in  the  Psalm.  The  exhortation  is  in  the 
first  words,  "Praise  ye  the  Lord."  The  reasons  follow  in  order.  The  Psalm  is 
composed  so  after  the  order  of  the  Hebrew  alphabet,  as  every  sentence  or  half  verse 
beginneth  with  a  several  letter  of  the  A  B  G  in  order,  and  all  the  Psalm  is  of  praise 
only.  Whence  we  learn  in  general,  1.  Sometimes  it  is  expedient  to  set  all  other 
things  apart,  and  employ  ourselves  expressly  to  proclaim  the  praises  of  the  Lord 
only ;  for  so  is  done  in  this  Psalm.  2.  The  praises  of  the  Lord  are  able  to  fill  all  the 
letters  and  words  composed  of  letters,  in  all  their  possible  junctures  of  composition  ; 
for  so  much  doth  the  going  through  all  the  letters  of  the  ABC  point  out  unto  us, 
he  is  Alpha  and  Omega,  and  all  the  middle  letters  of  the  A  B  C  of  praise.  3.  The 

E raises  of  the  Lord  are  worthy  to  be  kept  in  memory :  for  that  this  Psalm  may  be 
tie  better  remembered,  it  is  composed  after  the  manner  of  the  ABC,  and  so  it 
insinuateth  thus  much  to  us. — David  Dickson. 

Verse  1. — "Praise  ye  the  LORD,"  etc.  The  exhortation  is  immediately  succeeded 
by  the  expression  of  a  firm  resolve  ;  the  Psalmist  having  commenced  by  urging  the 
duty  of  gratitude  upon  others — "Praise  ye  the  Lord,"  forthwith  announces  his 
determination  to  act  upon  his  own  advice — "I  will  praise  the  Lord  with  my  whole 
heart."  Such  a  conjunction  of  ideas  is  fraught  with  several  most  important  lessons. 

1.  It  teaches  us,  very  emphatically,  that  our  preaching,  if  it  is  to  carry  weight  and 
conviction,  must  be  backed  and  exemplified  by  our  conduct ;   that  we  need  never 
expect  to  persuade  others  by  arguments  which  are  too  weak  to  influence  ourselves. 

2.  Another  inference  is  similarly  suggested — that  our  own  decision  should  be  given 
without  reference  to  the  result  of  our  appeal.     The  Psalmist  did  not  wait  to  ascertain 
whether  those  whom  he  addressed  would  attend  to  his  exhortation,  but,  before  he 
could  receive  a  reply,  declared  unhesitatingly  the  course  he  would  himself  adopt. — 
W.  T.  Maudson,  in  a  Sermon  on  Thanksgiving,  1855. 

Verse  1. — "With  my  whole  heart."  That  is,  earnestly,  and  with  a  sincere  affection  ; 
meaning  also,  that  he  would  do  it  privately,  and,  as  it  were,  within  himself,  as  by 
the  next  words  he  noteth  that  he  will  do  it  openly. — Thomas  Wilcocks. 

Verse  1. — "With  my  whole  heart."  We  see  the  stress  here  laid  upon  a  whole 
heart,  and  the  want  of  which  is  the  great  canker  of  all  vital  godliness.  Men  are 
ever  attempting  to  unite  what  the  word  of  God  has  declared  to  be  incapable  of 
union — the  love  of  the  world  and  of  God — to  give  half  their  heart  to  the  world,  and 
the  other  half  to  God.  Just  see  the  energy,  the  entireness  of  every  thought  and 
feeling  and  effort  which  a  man  throws  into  a  work  in  which  he  is  deeply  interested  ; 
the  very  phrase  we  use  to  describe  such  an  one  is,  that  "  he  gives  his  whole  mind 
to  it."  Attempt  to  persuade  him  to  divert  his  energies  and  divide  his  time  with 
some  other  pursuit,  and  he  would  wonder  at  the  folly  and  the  ignorance  that  could 
suggest  such  a  method  of  success.  "  Just  take  a  hint  from  Satan,"  says  some  one; 
"  see  how  he  plies  his  powers  on  the  individual,  as  if  there  were  but  that  one,  and 
as  if  he  had  nothing  else  to  do  but  to  ruin  that  one  soul."  It  was  a  holy  resolution 
of  the  Psalmist  that  he  would  praise  God ;  and  a  wise  one  to  add,  "with  my  whole 
heart."  And  we  have  the  result  of  this  determination  in  the  following  verses  of  the 
Psalm. — Barton  Bouchicr. 

Verse  1. — Two  words  are  used,  "assembly"  and  "congregation."  The  former 
implies  a  more  private  meeting  of  worshippers,  the  latter  the  more  public.  The 
former  may  apply  to  the  family  circle  of  those  who  were  celebrating  the  passover, 
the  latter  to  the  public  worship  connected  with  the  feast. — W.  Wilson. 

Verse  2. — "The  works  of  the  LORD  are  great."  Their  greatness  is  known  from 
comparison  with  the  works  and  powers  of  men,  which,  verily,  die  and  perish  quickly. 
We  should,  therefore,  admire,  fear,  confide,  obey. — Martin  Geier. 


PSALM    THE    HUNDRED    AND    ELEVENTH.  7 

Verse  2. — "The  works  of  the  LORD  are  great,"  etc.     Their  greatness  is  equally 

manifest  when  we  turn  from  the  immensity  to  the  variety  of  his  works How 

great  are  the  works  of  him  who  gives  to  every  plant  its  leaf  and  flower  and  fruit ; 
to  every  animal  its  faculties  and  functions  ;  to  every  man  his  understanding, 
affections,  and  will.  What  an  accumulative  idea  of  the  magnitude  of  his  works  do 
we  gather  from  the  innumerable  multitudes  and  endless  diversities  of  being  called 
into  existence  by  his  powers. — Samuel  Summers,  1837. 

Verse  2. — "The  works  of  the  LORD  are  great."  The  workman  who  never  makes 
a  small  article,  an  inferior  article,  but  makes  all  his  articles  both  great  and  valuable, 
deserves  much  praise  ;  and  any  one  that  will  study  God's  works,  which  we  think 
so  little  of  by  reason  of  their  being  so  constantly  before  us,  cannot  fail  to  behold 
God's  infinite  power  and  wisdom  in  every  one  of  them,  even  though  he  cannot 
comprehend  them. — Robert  Bellarmine. 

Verse  2. — "Great."  The  word  V™  (gadol)  "great,"  has  in  the  Hebrew  so  extensive 
a  range  of  meaning,  that  in  the  English  there  is  no  single  substitute  expressive 
enough  to  take  its  place.  It  denotes  greatness  and  augmentation  of  various  kinds. 
In  this  passage  "  the  works  of  Jehovah  "  are  described  as  greatly  "magnified  or 
augmented  "  in  their  influences  and  effects  on  the  minds  of  men  who  behold  them. 
The  greatness  ascribed  to  these  works,  is  a  greatness  in  number,  in  character,  in 
dignity,  in  beauty,  in  variety,  in  riches. — Benjamin  Weiss. 

Verses  2,  4. — "Great  .  .  .  sought  out."  "Remembered."  The  works  of  Jehovah 
surpass  the  reach  of  human  discovery,  but  are  yet  searched  and  explored  with  delight 
by  all  the  members  of  his  church  ;  for  if  they  are  too  great  to  be  understood,  they 
are  also  too  great  to  be  forgotten. — Edward  Garrard  Marsh. 

Verse  2. — "Sought  out."  To  see  God  in  his  creatures,  and  to  love  him  and  converse 
with  him,  was  the  employment  of  man  in  his  upright  state.  This  is  so  far  from 
ceasing  to  be  our  duty,  that  it  is  the  work  of  Christ,  by  faith,  to  bring  us  back  to  it ; 
and  therefore  the  most  holy  men  are  the  most  excellent  students  of  God's  works ; 
and  none  but  the  holy  can  rightly  study  or  know  them.  Your  studies  of  physics 
and  other  sciences  are  not  worth  a  rush,  if  it  be  not  God  by  them  that  you  seek 
after.  To  see  and  admire,  to  reverence  and  adore,  to  love  and  delight  in  God 
appearing  to  us  in  his  works,  and  purposely  to  peruse  them  for  the  knowledge  of 
God  ;  this  is  the  true  and  only  philosophy,  and  the  contrary  is  mere  foolery,  and  so 
called  again  and  again  by  God  himself. — Richard  Baxter,  1615 — 1691. 

Verse  2. — It  does  not  follow,  that  because  the  study  of  nature  is  now  of  itself 
an  insufficient  guide  to  the  knowledge  of  the  Creator  and  the  enjoyment  of  eternal 
felicity,  such  studies  are  either  to  be  thrown  aside,  or  considered  as  of  no  importance 
in  a  religious  point  of  view.  To  overlook  the  astonishing  scene  of  the  universe, 
or  to  view  it  with  indifference,  is  virtually  to  "  disregard  the  works  of  Jehovah, 
and  to  refuse  to  consider  the  operations  of  his  hands."  It  is  a  violation  of  Christian 
duty,  and  implies  a  reflection  on  the  character  of  the  Deity,  for  any  one  to  imagine 
that  he  has  nothing  to  do  with  God  considered  as  manifested  in  the  immensity  of 
his  works  ;  for  his  word  is  pointed  and  explicit  in  directing  the  mind  to  such  con 
templations.  "  Hearken  unto  this,  stand  still,  and  consider  the  wonderful  works 
of  God."  "  Lift  up  thine  eye  on  high,  and  behold  who  hath  created  these  orbs." 
"  Remember  that  thou  magnify  his  works  which  men  behold."  "  Great  and  mar 
vellous  are  thy  works,  Lord  God  Almighty  !  Thy  saints  shall  speak  of  the  glory  of 
thy  kingdom  and  talk  of  thy  power,  to  make  known  to  the  sons  of  men  thy  mighty 
operations  and  the  glorious  majesty  of  thy  kingdom." — Thomas  Dick  (1772 — )  in 
"The  Sidereal  Heavens." 

Verse  2. — "Sought  out  of  all  them  that  have  pleasure  therein."  This  is  a  true 
characteristic  of  the  upright  and  pious.  The  works  of  God  are  said  to  be  "sought 
out  of  them,"  when  they  regard  them,  call  them  to  mind,  and  carefully,  taking  them 
one  by  one,  investigate  them  ;  and  at  the  same  time  explain  them  to  others,  and 
recount  them  :  all  which  is  included  in  the  verb  trn  ;  for  that  verb,  properly  is 
"trivit "  [to  rub,  beat,  or  bray]  hence  by  thrashing  and  grinding  he  has  investigated 
perfectly,  and  has  rubbed  out  the  kernel  of  it  for  the  use  and  profit  of  another  :  whence 
it  is  used  for  concionari,  etc. — Hermann  Venema. 

Verse  2. — "Sought  out,"  ....  "have  pleasure  therein."  Philosophy  seeks  truth, 
Theology  finds  it,  but  Religion  possesses  it.  Human  things  must  be  known  to 
be  loved,  but  divine  things  must  be  loved  to  be  known. — Blaise  Pascal,  1623 — 1662. 

Verses  2 — 4. — "Sought  out."  .  .  .  "The  LORD  is  gracious  and  full  of  compassion." 
This  is  the  grand  discovery  of  all  the  searching,  and  therein  lies  the  glory  that  is  the 


8  EXPOSITIONS    OF    THE    PSALMS. 

conclusion  of  all.  As  in  searching  into  any  experiments  in  nature,  there  is  an 
infinite  pleasure  that  accompanies  such  a  study  to  them  that  are  addicted  thereunto  ; 
so  to  him  that  hath  pleasure  in  the  works  of  God,  and  is  addicted  to  spy  out  his 
kindness  in  them,  there  is  nothing  so  pleasant  as  the  discovery  of  new  circumstances 
of  mercy  that  render  his  work  "glorious  and  honourable."  Get,  therefore,  skill  in 
his  dealings  with  thee,  and  study  thy  friend's  carriage  to  thee.  It  is  the  end  why 
he  raised  thee  up,  and  admitted  thee  into  friendship  with  him,  to  show  his  art  of 
love  and  friendship  to  thee  ;  to  show,  in  a  word,  how  well  he  could  love  thee. — Thomas 
Goodwin. 

Verse  3. — "His  work  is  honourable  and  glorious."  The  first  thing  that  we  notice 
is,  that  whereas  the  preceding  verse  spoke  of  the  Lord's  "works  "  in  the  plural 
number,  this  speaks  of  his  "work  "  in  the  singular  number  ;  it  would  seem  as  if  the 
Psalmist,  from  the  contemplation  of  the  works  of  the  Lord  in  general,  was,  as  it 
were,  irresistibly  drawn  away  to  the  study  of  one  work  in  particular  ;  his  mind 
and  whole  attention,  so  to  speak,  absorbed  in  that  one  work  :  a  work  so  pre 
eminently  glorious  and  divine,  that  it  eclipses,  at  least  in  his  eyes,  all  the  other 
works,  although  he  has  just  said  of  them  that  they  are  great,  and  sought  out  of  all 
them  that  have  pleasure  therein.  "  The  works  of  the  Lord  are  great.  His  work  is 
honourable  and  glorious."  My  next  remark  is,  that  the  words  used  in  the  original 
are  different,  and  as  the  former  more  strictly  signifies  makings,  or  things  made,  so  the 
word  in  this  verse  more  properly  imports  a  doing  or  a  thing  done,  and  this,  perhaps, 
is  not  without  its  significance.  It  leads  me  to  the  inference,  that  from  the  contemplation 
of  the  great  works  of  creation,  God's  makings,  wonderful,  and  interesting,  and  useful 
as  they  are,  the  spiritual  mind  of  God's  servant  rapidly  passes  to  some  greater  deed 
which  the  Lord  hath  done,  some  more  marvellous  act  which  he  has  accomplished, 
and  which  he  designates  as  an  honourable  and  a  glorious  deed.  Now,  since  I  consider 
that  he  spoke  before  of  Christ,  as  the  visible  and  immediate  agent  in  creation,  with 
out  whom  was  not  anything  made  that  was  made,  can  we  hesitate  long  as  to  this 
greater  work,  the  rather  as  to  it  is  immediately  subjoined  the  suggestive  sentence, 
"  And  his  righteousness  endureth  for  ever."  Is  not  this  doing,  the  making  an  end 
of  sin,  and  the  bringing  in  of  an  everlasting  righteousness  ?  Is  it  not  the  great 
mystery,  in  which,  as  in  creation,  though  the  Eternal  Father  is  the  Fountain  source, 
the  Original  Contriver,  He,  the  co-eternal  Son,  is  the  Doer  the  Worker  ?  Is  it  not, 
in  short,  salvation,  the  all-absorbing  subject  of  God's  people's  wonder,  love,  and 
praise  ? — James  H.  Vidal,  in  "Jesus,  God  and  Man,"  1863. 

Verse  4. — "He  hath  made  his  wonderful  works  to  be  remembered."  The  memorials 
of  the  Divine  benefits  are  always  valued  greatly  by  a  grateful  heart,  as  making 
present  with  us  the  things  which  transpired  ages  before  :  such  under  the  Old  Testa 
ment  was  the  sacrament  of  the  paschal  Lamb  ;  but  now  the  sacred  Supper  under  the 
New  Testament.  Therefore,  whatever  recalls  the  Divine  works  to  the  memory,  e.g. 
the  ministry  of  the  church,  also  the  Sacred  Scriptures,  are  worthy  of  the  highest 
reverence. — Martin  Geier. 

Verse  4. — The  sweet  spices  of  divine  works  must  be  beaten  to  powder  by  medita 
tion,  and  then  laid  up  in  the  cabinet  of  our  memories.  Therefore,  says  the  Psalmist 
here,  "God  hath  made  his  wonderful  works  to  be  remembered" ;  he  gives  us  the  jewels 
of  deliverance,  not  (because  of  the  commonness  of  them)  to  wear  them  on  our  shoes,  as 
the  Romans  did  their  pearls  ;  much  less  to  tread  them  under  our  feet ;  but  rather 
to  tie  them  as  a  chain  about  our  necks.  The  impression  of  God's  marvellous  acts 
upon  us  must  not  be  like  that  which  the  stone  makes  in  the  water,  raising  circles, 
beating  one  wave  on  another,  and  for  a  time  making  a  noise,  but  soon  after  it  sinks 
down,  and  the  water  returneth  to  its  former  smoothness  ;  and  so  we,  while  judgment 
is  fresh,  are  apt  to  publish  it  from  man  to  man,  but  soon  after  we  let  it  sink  into  the 
depth  of  oblivion,  and  we  return  to  our  old  sins. — Abraham  Wright. 

Verse  4. — "Made  his  wonderful  works  to  be  remembered."  The  most  amazing 
perverseness  in  man  is  proven  by  the  fact  that  he  does  not  remember  what  God 
has  so  arranged  that  it  would  seem  impossible  that  it  should  be  forgotten. —  William 
S.  Plumer. 

Verse  4.— 

For  wonderful  indeed  are  all  his  works, 
Pleasant  to  know  and  worthiest  to  be  aH 
Had  in  remembrance  always  with  delight. 

— John   Milton. 


PSALM    THE  HUNDRED    AND    ELEVENTH.  9 

Verse  5. — The  first  hemistich  is  the  consequence  of  what  is  stated  in  the  second, 
i.e.,  because  God  remembered  his  covenant,  therefore  he  gave  food  to  them  who  fear 
him. — George  Phillips. 

Verse  5. — "He  hath  given  meat,"  etc.  The  "meat "  here  mentioned  is  supposed 
to  respect  the  paschal  lamb,  when  they  were  to  remember  the  works  of  God. — 
Thomas  Man/on. 

Verse  5. — "Meat."  Literally,  booty  or  spoil :  the  spoil  (Exod.  xii.  36)  brought 
by  Israel  out  of  Egypt,  as  God  had  engaged  by  "  covenant  "  to  Abraham,  Gen. 
xv.  14,  "  They  shall  come  out  with  great  substance  "  (Kimchi).  Rather  the  manna 
and  quails,  which  to  the  hungry  people  were  like  a  booty  thrown  in  their  way.  The 
word  is  used  for  "meat "  in  general,  in  Prov.  xxxi.  15  ;  Mai.  iii.  10. — A.  R.  Fausset. 

Verse  5. — "He  hath  given  meat."  I  rather  choose  to  render  it  portion,  in  which 
sense  it  is  taken  in  Prov.  xxx.  8,  and  xxxi.  15  ;  as  if  he  should  say,  that  God  has  given 
his  people  all  that  was  needful,  and  that,  considered  as  a  portion,  it  was  large  and 
liberal  ;  for  we  know  that  the  people  of  Israel  were  enriched,  not  in  consequence  of 
their  own  industry,  but  by  the  blessing  of  God,  who,  like  the  father  of  a  family, 
bestows  upon  his  household  everything  necessary  for  their  subsistence.  In  the 
following  clause  of  the  verse,  he  assigns  as  the  reason  for  his  care  and  kindness  his 
desire  of  effectually  demonstrating  that  his  covenant  was  not  null  and  void. — John 
Calvin. 

Verse  5. — "He  will  ever  be  mindful  of  his  covenant."  This  clause  would  seem  to 
be  introduced  parenthetically — a  passing  thought,  a  happy  thought,  presenting  itself 
spontaneously  to  the  Psalmist's  mind,  and  immediately  expressed  with  his  lips.  It 
will  be  observed  it  is  in  the  future  tense,  while  all  the  other  clauses  are  in  the  past — 
"  He  hath  made  his  wonderful  works  to  be  remembered  "  ;  "  He  hath  given  meat  unto 
them  that  fear  him  "  ;  "  He  will  ever  be  mindful  of  his  covenant  "  ;  not  he  hath  ever 
been.  Dwelling  on  these  past  favours  of  God  to  Israel,  it  is  his  joy  to  think  that  they 
were  but  partial  fulfilments  of  a  covenant  promise,  which  still  remained,  and  in  its 
highest  sense  should  remain  for  ever  ;  and  that  covenant  itself  the  memorial  or 
type  of  the  better,  the  spiritual  covenant,  the  gospel.  So  out  of  the  abundance  of 
the  heart  his  mouth  speaketh,  and  he  celebrates  God's  promised  truth  to  Israel  as 
the  memorial  and  pledge  of  his  eternal  faithfulness  to  the  New  Testament  Israel,  his 
blood-ransomed  church. — James  H.  Vidal. 

Verse  6. — "He  hath  shewed  his  people,"  etc.  The  Prophet  indicates  the  unbelief 
of  the  Jews,  who  murmured  against  God  in  the  desert,  as  if  he  could  not  enable 
them  to  enter  into  the  promised  land,  and  possess  it,  because  the  cities  were  walled, 
and  the  inhabitants  strong,  and  giants  dwelt  in  it.  "He  shewed,"  he  says,  i.e.,  he 
placed  before  their  eyes,  "  the  power  of  His  works,"  when  he  gave  the  lands  of  the 
heathen  to  be  inhabited  by  his  own  people. — Wolfgang  Musculus. 

Verse  6. — "He  hath  shewed  his  people  the  power  of  his  works."  So  he  hath  showed 
his  works  of  power  to  his  people  in  Gospel  times,  as  the  miracles  of  Christ,  his 
resurrection  from  the  dead,  redemption  by  him,  and  the  work  of  grace  on  the  hearts 
of  men  in  all  ages. — John  Gill. 

Verse  6. — "He  hath  shewed  his  people,"  etc.  To  them  it  is  given  to  see,  but  not 
to  others  who  are  delivered  up  to  a  judicial  blindness.  "  Call  unto  me,  and  I  will 
answer  thee,  and  show  thee  great  and  mighty  things,  which  thou  knowest  not." 
Jer.  xxxiii.  3. — John  Trapp. 

Verse  6. — "To  give  them  the  heritage  of  the  heathen."  The  heathen  themselves 
are  bequeathed  to  God's  people,  and  they  must  take  possession  of  this  inheritance 
to  draw  them  to  themselves. — Richter,  in  Lange's  Commentary. 

Verse  7. — The  works  of  God  expound  his  word,  in  his  works  his  word  is  often 
made  visible.  That  is  an  excellent  expression,  "The  works  of  his  hands  are  verity 
and  judgment."  The  acts  of  God  are  verity,  that  is,  God  acts  his  own  truths.  As 
the  works  of  our  hands  ought  to  be  the  verity  and  judgments  of  God,  (every  action 
of  a  Christian  ought  to  be  one  of  Christ's  truths),  so  it  is  with  God  himself  ;  the 
works  of  his  hands  are  his  own  verity  and  judgments.  When  we  cannot  find  the 
meaning  of  God  in  his  word,  we  may  find  it  in  his  works  :  his  works  are  a  comment 
an  infallible  comment  upon  his  word. — Joseph  Caryl. 

Verses  7,  8. — God  is  known  to  be  faithful  and  just  both  in  his  works  and  in  his 
word,  insomuch  that  the  most  beautiful  harmony  is  apparent  between  the  things 


10  EXPOSITIONS    OF    THE    PSALMS. 

he  has  spoken  and  those  he  has  done.     This  wonderfully  confirms  the  hope  and 
faith  of  the  godly. — Mollerus. 

Verse  8. — "They  stand  fast  for  ever  and  ever."  0'9»o,  semuchim,  they  are  propped 
up,  buttressed  for  ever.  They  can  never  fail ;  for  God's  power  supports  his  works, 
and  his  providence  preserves  the  record  of  what  he  has  done. — Adam  Clarke. 

Verse  8. — "They  stand  fast,"  are  established,  "for  ever  and  ever,"  etc.  This  verse 
seems  to  have  reference  to  the  works  of  God  mentioned  in  the  former.  His  doings 
were  not  the  demand  of  an  occasion,  they  were  in  unison  with  a  great  and  extensive 
purpose,  with  respect  to  the  people  of  Israel  and  the  Messiah.  Not  one  jot  or  tittle 
shall  pass  from  the  law  of  his  mouth,  till  all  be  fulfilled. — W.  Wilson. 

Verse  8. — "They  are  done  in  truth."  It  is  impossible  that  any  better  way  should 
be  directed,  than  that  which  the  Lord  useth  in  the  disposal  of  all  things  here  below, 
for  all  the  works  of  the  Lord  are  done  in  truth.  As  the  word  of  God  is  a  word  of 
truth,  so  all  his  works  are  works  of  truth  ;  for  his  works  are  nothing  else  but  the 
making  good  of  his  word,  and  they  are  answerable  to  a  threefold  word  of  his.  First, 
to  his  word  of  prophecy.  Whatsoever  changes  God  makes  in  the  world,  they  hit 
some  word  of  prophecy.  Secondly,  the  works  of  God  are  answerable  to  his  word  for 
threatening.  God  threatens  before  he  smites,  and  he  never  smote  any  man  with  a 
rod  or  sword,  but  according  to  his  threatening.  Thirdly,  the  works  of  God  are 
answerable  to  his  word  of  promise.  All  mercies  are  promised,  and  every  work  of 
mercy  is  the  fulfilling  of  some  promise.  Now  seeing  all  the  works  of  God  are 
reducible,  either  to  prophecies,  threatenings,  or  promises  ;  they  "are  done  in  truth  "  ; 
and  what  can  be  better  done  than  that  which  is  done  in  truth  ?  The  Jewish  doctors 
observe,  that  the  word  emeth  here  used  for  truth,  consists  of  aleph,  the  first  letter 
of  the  alphabet,  mem,  the  middle  letter  thereof,  and  tau,  the  last ;  to  shew,  that 
as  God  is  alpha  and  omega,  so  the  truth  of  God  is  the  all  in  all  of  our  comfort.  Grace 
and  truth  by  Christ  is  the  sum  of  all  the  good  news  in  the  world. — Abraham  Wright. 

Verse  8. — "Are  done."  Verses  7  and  8  contain  a  precious  meaning  for  the  soul 
whose  rest  is  the  finished  work  of  Christ.  Jehovah  has  commanded,  giving  it  in 
trust  to  Jesus  to  make  sure,  in  perfect  obedience,  the  word  of  truth  and  holiness. 
The  commandment  therefore  has  been  "done."  It  has  been  done  "in  truth  and 
uprightness  "  by  him  whose  meat  it  was  to  do  it ;  who  willingly  received  it  with 
a  knowledge  of  its  end,  and  in  whose  accomplishment  of  it  the  believing  sinner 
finds  his  assurance  and  eternal  peace.  John  xii.  50.  Jesus  held  the  law  within 
his  heart,  to  keep  it  there  for  ever.  As  the  fulfiller  in  truth  of  the  commandment, 
he  has  become  its  end  for  righteousness  to  every  believer  in  his  name. — Arthur 
Pridham. 

Verse  9. — "He  sent  redemption  to  his  people."  Once  out  of  Egypt,  ever  out 
of  Satan's  thraldom. — John  Trapp. 

Verse  9. — "Sent  redemption  "  .  .  .  .  "commanded  his  covenant."  The  deliverance 
was  the  more  thankworthy,  as  being  upon  a  covenant  account ;  for  thus  every 
mercy  is  a  token  of  the  Lord's  favour  to  his  favourite  :  it  is  this  which  makes  common 
mercies  to  become  special  mercies.  Carnal  men,  so  that  they  enjoy  mercies,  they 
mind  not  which  way  they  come  in,  so  as  they  can  but  have  them  ;  but  a  child  of 
God  knows  that  everything  that  comes  through  the  Redeemer's  hands  and  by  his 
covenant  is  the  better  for  it,  and  tastes  the  sweeter  by  far. — William  Cooper,  in 
the  Morning  Exercises. 

Verse  9. — "Redemption."  Praise  our  Triune  Jehovah  for  his  redemption.  Write 
it  down  where  you  may  read  it.  Affix  it  where  you  may  see  it.  Engrave  it  on 
your  heart  that  you  may  understand  it.  It  is  a  word  big  with  importance.  In 
it  is  enfolded  your  destinies  and  those  of  the  Church,  to  all  future  ages.  There 
are  heights  in  it  you  never  can  have  scaled,  and  depths  you  never  can  have  fathomed. 
You  have  never  taken  the  wings  of  the  morning,  and  gained  the  utmost  parts  of 
earth,  to  measure  the  length  and  breadth  of  it.  Wear  it  as  a  seal  on  your  arm, 
as  a  signet  on  your  right  hand,  for  Jesus  is  the  author  of  it.  O  !  prize  it  as  a  precious 
stone,  more  precious  than  rubies.  .  .  .  Let  it  express  your  best  hopes  while  living, 
and  dwell  on  your  trembling  lips  in  the  moment  of  dissolution  ;  for  it  shall  form 
the  chorus  of  the  song  of  the  redeemed  throughout  eternity. — Isaac  Saunders,  1818. 

Verse  9. — "He  hath  commanded  his  covenant  for  ever."  As  he  covenanted,  so 
he  looketh  that  his  covenants  should  be  respected,  which  are  as  binding  to  us,  as 


PSALM    THE    HUNDRED    AND    ELEVENTH.  11 

his  covenant  is  to  him  ;  and,  through  grace,  his  covenant  is  as  binding  to  him, 
as  those  are  to  us. — John  Trapp. 

Verse  9. — "Holy  and  reverend,  or,  terrible,  is  his  name."  "  Holy  is  his  name," 
and  therefore  "terrible  "  to  those  who,  under  all  the  means  of  grace,  continue  unholy. 
— George  Home. 

Verse  9. — "Holy  and  reverend  is  his  name."  Which  therefore  we  should  not 
presume  on  a  sudden  to  blurt  out.  The  Jews  would  not  pronounce  it.  The 
Grecians  (as  Suidas  observeth),  when  they  would  swear  by  their  Jupiter,  forbare 
to  mention  him.  This  should  act  as  a  check  to  the  profaneness  common  amongst 
us.  Let  those  that  would  have  their  name  reverend,  labour  to  be  holy  as  God 
is  holy. — John  Trapp. 

Verse  10  (first  clause). — In  this  passage  "fear  "  is  not  to  be  understood  as  referring 
to  the  first  or  elementary  principles  of  piety,  as  in  1  John  iv.  18,  but  is  comprehensive 
of  all  true  godliness,  or  the  worship  of  God. — John  Calvin. 

Verse  10. — "The  fear  of  the  LORD  is  the  beginning  of  wisdom,"  etc.  The  text 
shows  us  the  first  step  to  true  wisdom,  and  the  test  of  common  sense.  It  is  so 
frequently  repeated,  that  it  may  pass  for  a  Scripture  maxim,  and  we  may  be  sure 
it  is  of  singular  importance.  Job  starts  the  question,  "  Where  shall  wisdom  be 
found  ?  and  where  is  the  place  of  understanding  ?  "  He  searches  nature  through 
in  quest  of  it,  but  cannot  find  it :  he  cannot  purchase  it  with  the  gold  of  Ophir, 
and  its  price  is  above  rubies.  At  length  he  recollects  the  primitive  instruction 
of  God  to  man,  and  there  he  finds  it :  "  To  man  he  said,  Behold,  the  fear  of  the 
Lord,  that  is  wisdom  ;  and  to  depart  from  evil  is  understanding." — Job  xxviii.  28. 
Solomon,  the  wisest  of  men,  begins  his  Proverbs  with  this  maxim,  "  The  fear  of  the 
LORD  is  the  beginning  of  knowledge,"  Prov.  i.  7.  And  he  repeats  it  again  :  "  The 
fear  of  the  LORD  is  the  beginning  of  wisdom  ;  and  the  knowledge  of  the  holy," 
(the  knowledge  of  those  that  may  be  called  saints  with  a  sneer),  "  is  understanding," 
Prov.  ix.  10.  "The  fear  of  the  LORD"  in  Scripture  signifies  not  only  that  pious 
passion  or  filial  reverence  of  our  adorable  Father  who  is  in  heaven,  but  it  is  frequently 
put  for  the  whole  of  practical  religion  ;  hence  it  is  explained  in  the  last  part  of 
the  verse  by  "doing  his  commandments."  The  fear  of  the  Lord,  in  this  latitude, 
implies  all  the  graces  and  all  the  virtues  of  Christianity  ;  in  short,  all  that  holiness 
of  heart  and  life  which  is  necessary  to  the  enjoyment  of  everlasting  happiness. 
So  that  the  sense  of  the  text  is  this  :  To  practise  religion  and  virtue,  to  take  that 
way  which  leads  to  everlasting  happiness,  is  wisdom,  true  wisdom,  the  beginning 
of  wisdom,  the  first  step  towards  it :  unless  you  begin  here  you  can  never  attain 
it ;  all  your  wisdom  without  this  does  not  deserve  the  name  ;  it  is  madness  and 
nonsense.  "To  do  his  commandments  "  is  the  best  test  of  a  "good  understanding  "  : 
a  "good  "  sound  "understanding  "  have  "all  they  "  that  do  this,  "all  "  of  them  without 
exception  :  however  weak  some  of  them  may  be  in  other  things,  they  are  wise 
in  the  most  important  respect ;  but  without  this,  however  cunning  they  are  in 
other  things,  they  have  lost  their  understandings  ;  they  contradict  common  sense ; 
they  are  beside  themselves.  In  short,  to  pursue  everlasting  happiness  as  the  end, 
in  the  way  of  holiness  as  the  mean,  this  is  "wisdom,"  this  is  common  sense,  and 
there  can  be  none  without  this. — Samuel  Davies,  A.M.  (1724 — 1761)  President  of 
Princeton  College,  New  Jersey. 

Verse  10. — "The  fear  of  the  LORD  is  the  beginning  of  wisdom."  Now,  then,  I 
demand  of  the  worldling  what  is  the  most  high  and  deep  point  of  wisdom  ?  Is 
it  to  get  an  opulent  fortune,  to  be  so  wise  as  fifty  thousand  pounds  ?  Behold,  "  godli 
ness  is  great  gain,"  saith  Paul,  and  the  Christian  only  rich,  quoth  the  renowned 
catechist  [Clement]  of  Alexandria.  Is  it  to  live  joyfully,  (or  to  use  the  gallant's 
phrase)  jovially?  Behold,  there  is  joyful  gladness  for  such  as  are  true  hearted, 
Ps.  xcvii.  11 .  A  wicked  man  in  his  mad-merry  humour  for  a  while  may  be  Pomponius 
Lfctus,  but  a  good  man  only  is  Hilarius  ;  only  he  which  is  faithful  in  heart  is  joyful 
in  heart.  Is  it  to  get  honour  ?  the  praise  of  God's  fear  (saith  our  text)  endures  for 
ever.  Many  worthies  of  the  world  are  most  unhappy,  because  they  be  commended 
where  they  be  not,  and  tormented  where  they  be  ;  hell  rings  of  their  pains,  earth 
of  their  praise  ;  but  "  blessed  is  the  man  that  feareth  the  Lord  "  (Ps.  cxii.  1),  for 
his  commendation  is  both  here  lasting,  and  hereafter  everlasting  ;  in  this  world 
he  is  renowned  among  men,  in  the  next  he  shall  be  rewarded  amongst  saints  and 
angels  in  the  kingdom  of  glory. — John  Boys. 

Verse  10. — "The  fear  of  the  LORD  is  the  beginning  of  wisdom."     It  is  not  only  the 


12  EXPOSITIONS    OF    THE    PSALMS. 

beginning  of  wisdom,  but  the  middle  and  the  end.  It  is  indeed  the  Alpha  and 
Omega,  the  essence,  the  body  and  the  soul,  the  sum  and  substance.  He  that  hath 
the  fear  of  God  is  truly  wise.  ...  It  is  surely  wisdom  to  love  that  which  is  most 
lovable,  and  to  occupy  our  hearts  with  that  which  is  most  worthy  of  our  attachment, 
and  the  most  capable  of  satisfying  us. — From  the  French  of  Daniel  de  Superville, 
1700. 

Vf.rse  10  (first  clause). — Fear  is  not  all  then  ;  no,  for  it  is  but  the  beginning. 
God  will  have  us  begin,  but  not  end  there.  We  have  begun  with  qui  timet  Bum, 
"  who  fears  him  ;  "  we  must  end  with  et  operator  justitiam,  "  and  does  justice,"  and 
then  comes  acceplus  est  Illi,  and  not  before.  For  neither  fear,  if  it  be  fear  alone  ; 
nor  faith,  if  it  be  faith  alone,  is  accepted  of  Him.  If  it  be  true  fear,  if  such  as  God 
will  accept,  it  is  not  timor  piger,  "  a  dull  lazy  fear  "  ;  his  fear  that  feared  his  lord  and 
"  went  and  digged  his  talent  into  the  ground,"  and  did  nothing  with  it.  Away  with 
his  fear  and  him  "  into  outer  darkness." — Lancelot  Andrewes. 

Verse  10. — Can  it  then  be  said  that  the  non-religious  world  is  without  wisdom  ? 
Has  it  no  Aristotle,  no  Socrates,  no  Tacitus,  no  Goethe,  no  Gibbon  ?  Let  us  under 
stand  what  wisdom  is.  It  is  not  any  mere  amount  of  knowledge  that  constitutes 
wisdom.  Appropriate  knowledge  is  essential  to  wisdom.  A  man  who  has  not.  the 
knowledge  appropriate  to  his  position,  who  does  not  know  himself  in  his  relation 
to  God  and  to  his  fellow-men,  who  is  misinformed  as  to  his  duties,  his  dangers,  his 
necessities,  though  he  may  have  written  innumerable  works  of  a  most  exalted 
character,  yet  is  he  to  be  set  down  as  a  man  without  wisdom.  What  is  it  to  you 
that  your  servant  is  acquainted  with  mathematics,  if  he  is  ignorant  of  your  will, 
and  of  the  way  to  do  it  ?  The  genius  of  a  Voltaire,  a  Spinoza,  a  Byron,  only  makes 
their  folly  the  more  striking.  As  though  a  man  floating  rapidly  onwards  to  the 
falls  of  Niagara,  should  occupy  himself  in  drawing  a  very  admirable  picture  of  the 
scenery.  Men  who  are  exceedingly  great  in  the  world's  estimation  have  made  the 
most  signal  blunders  with  regard  to  the  most  important  things  ;  and  it  is  only 
because  these  things  are  not  considered  important  by  the  world,  that  the  reputation 
of  these  men  remains. 

If  you  have  learned  to  estimate  things  in  some  measure  as  God  estimates  them, 
to  desire  what  he  offers,  to  relinquish  what  he  forbids,  and  to  recognise  the  duties 
that  he  has  appointed  you,  you  are  in  the  path  of  wisdom,  and  the  great  men  we 
have  been  speaking  about  are  far  behind  you — far  from  the  narrow  gate  which  you 
have  entered.  He  only  is  wise,  who  can  call  Christ  the  wisdom  of  God. — George 
Bowen. 

Verse  10. — "The  beginning  of  wisdom."  That  is,  the  principle  whence  it  springs, 
and  the  fountain  from  which  it  flows. — William  Walford. 

Verse  10. — As  there  are  degrees  of  wisdom,  so  of  the  fear  ef  the  Lord  ;  but  there 
is  no  degree  of  this  fear  so  inferior  or  low,  but  it  is  a  beginning,  at  least,  of  wisdom  ; 
and  there  is  no  degree  of  wisdom  so  high  or  perfect,  but  it  hath  its  root  in,  or  be 
ginning,  from  this  fear. — Joseph  Caryl. 

Verse  10. — "Beginning  of  wisdom."  The  word  translated  beginning  is  of  uncertain 
sense.  It  may  signify  the  first  in  time  only,  and  so  the  rudiments,  first  foundation, 
or  groundwork,  and  so  though  the  most  necessary,  yet  the  most  imperfect  part  of 
the  work.  And  if  it  should  thus  be  understood  here  and  in  other  places,  the  sense 
would  be  no  more  but  this,  that  there  were  no  true  wisdom,  which  had  not  its  founda 
tion  in  piety  and  fear  of  God.  But  the  word  signifies  the  first  in  dignity  as  well  as 
in  order  of  time,  and  is  frequently  used  for  the  chief  or  principal  of  any  kind.  .  .  . 
And  thus  it  is  to  be  understood  here,  that  "the  fear  of  the  Lord  "  (which  signifies  all 
piety)  is  the  principal  or  chief  of  wisdom,  as  sapientia  prima  in  Horace  is  the  principal 
or  most  excellent  wisdom  ;  according  to  that  of  Job  xxviii.  28  :  "  Unto  man  he 
said,  Behold,  the  fear  of  the  Lord,  that  is  wisdom  ;  and  to  depart  from  evil  is  under 
standing,"  that,  by  way  of  eminence,  the  most  excellent  wisdom  and  understanding. — 
Henry  Hammond. 

Verse  10. — "A  good  understanding  have  all  they  that  do  his  commandments."  They 
which  do  the  commandments  have  a  good  understanding  ;  not  they  which  speak 
of  the  commandments,  nor  they  which  write  of  the  commandments,  nor  they  which 
preach  of  the  commandments,  but  they  which  do  the  commandments,  have  a  good 
understanding.  The  rest  have  a  false  understanding,  a  vain  understanding,  an 
understanding  like  that  of  the  scribes  and  pharisees,  which  was  enough  to  condemn 
them,  but  not  to  save  them. — Henry  Smith. 

Verse  10. — "A  good  understanding  have  all  they  that  do,"  etc.     So  much  a  man 


PSALM    THE    HUNDRED    AND    ELEVENTH.  13 

knoweth  in  true  account,  as  he  doth  ;  hence  understanding  is  here  ascribed  to  the 
will  ;  so  Job  xxviii.  28.  Some  render  it  good  success. — John  Trapp. 

Verse  10  (last  clause). — "The  praise  of  it  endures  for  ever" ;  or  as  other  trans 
lations,  "his  praise  " ;  referring  it  either  to  God,  or  else  to  the  man  who  fears  God. 
Some  divines  ascribe  this  praise  to  God  alone,  because  tehilla  properly  signifieth 
only  that  kind  of  praise  which  is  due  to  God  ;  and  so  they  make  this  clause  to  contain 
both  a  precept  and  a  promise.  Precept,  exhorting  us  to  praise  God  with  all  our 
heart,  both  in  the  secret  assemblies  of  the  faithful  and  in  the  public  congregation. 
And  lest  any  man  in  executing  this  office  should  be  discouraged,  the  prophet  addeth 
a  promise,  "  God's  praise  doth  endure  for  ever  "  ;  as  if  he  should  have  said,  "  The 
Lord  is  King,  be  the  people  never  so  impatient  ;  the  Lord  is  God,  albeit  the  Gentiles 
furiously  rage  together,  and  the  Jews  imagine  a  vain  thing  ;  the  kings  of  the  earth 
stand  up,  and  the  rulers  combine  themselves  against  him,"  Ps.  xcix.  1  ;  xviii.  31  ; 
ii.  1.  He  that  dwelleth  in  heaven  hath  all  his  enemies  in  derision,  and  makes  them 
all  his  footstool  ;  his  power  is  for  ever,  and  so  consequently  his  praise  shall  endure 
for  ever  ;  in  the  militant  church,  unto  the  world's  end  ;  in  the  triumphant,  world 
without  end. 

Most  interpreters  have  referred  this  unto  the  good  man  who  fears  the  Lord,  yet 
diversely.  S.  Augustine  expoundeth  it  thus,  "his  praise,"  that  is,  his  praising  of 
the  Lord,  "shall  endure  for  ever,"  because  he  shall  be  one  of  them  of  whom  it  is  said 
(Ps.  Ixxxiv.  4)  "  Blessed  are  they  that  dwell  in  thy  house  :  they  will  be  still  praising 
thee."  Others  understand  by  "his  praise  "  the  commendation  of  the  good  man, 
both  in  the  life  present  and  in  that  which  is  to  come,  for  his  righteousness  shall  be 
had  in  an  everlasting  remembrance.  Ps.  cxii.  6. — John  Boys. 

Verse  10  (second  clause). — Where  the  fear  of  the  Lord  rules  in  the  heart,  there 
will  be  a  constant  conscientious  care  to  keep  his  commandments  :  not  to  talk  them, 
but  to  do  them  ;  and  such  "have  a  good  understanding,"  i.e.,  First,  They  are  well 
understood,  their  obedience  is  graciously  accepted  as  a  plain  indication  of  their 
mind,  that  they  do  indeed  fear  God.  Secondly,  They  understand  well.  1.  It  is 
a  sign  they  do  understand  well :  the  most  obedient  are  accepted  as  the  most  in 
telligent.  They  are  wise  that  make  God's  law  their  rule,  and  are  in  everything 
ruled  by  it.  2.  It  is  the  way  to  understand  better.  "  A  good  understanding  are 
they  to  all  that  do  them  "  ;  i.e.,  the  fear  of  the  Lord,  and  the  laws  of  God  give  men 
a  good  understanding,  and  are  able  to  make  them  wise  unto  salvation. — Condensed 
from  Matthew  Henry. 


HINTS    TO    PREACHERS. 

Verse  1. — "Praise  ye  the  Lord"  ;  there  is  an  exhortation.  "/  will  praise  the 
Lord  ;  "  there  is  a  vow.  It  shall  be  "with  my  whole  heart  "  ;  there  is  experimental 
godliness.  It  shall  be  "in  the  assembly  of  the  upright  "  ;  there  is  a  relative  position 
occupied  along  with  the  family  of  God. — Joseph  Irons. 

Verse  I. — "With  my  whole  heart."  This  includes  spirituality,  simplicity,  and 
earnestness. — Joseph  Irons. 

Verse  1. — I.  Who  are  the  upright  ?  II.  What  are  they  doing  ?  Praising  God. 
III.  What  shall  I  do  if  I  am  favoured  to  stand  among  them  ?  "I  will  praise  the 
Lord." 

Verse  1. — WThere  I  love  to  be,  and  what  I  love  to  do. 

Verse  2. — The  Christian  philosopher.  I.  His  sphere  :  "  The  works  of  the  Lord." 
II.  His  work  :  "  Sought  out."  III.  His  qualification  :  "  Pleasure  therein."  IV. 
His  conclusion  :  "  Praise,"  as  in  verse  1. 

Verses  2 — 9. — The  Psalmist  furnishes  us  with  matter  for  praise  from  the  works 
of  God.  1.  The  greatness  of  his  works  and  the  glory  of  them.  2.  The  righteousness 
of  them.  3.  The  goodness  of  them.  4.  The  power  of  them.  5.  The  conformity 
of  them  to  his  word  of  promise.  6.  The  perpetuity  of  them. — Matthew  Henry. 

Verse  3  (last  clause). — As  an  essential  attribute,  as  revealed  in  providence,  as 
vindicated  in  redemption,  as  demonstrated  in  punishment,  as  appropriated  by 
believers. 


14  EXPOSITIONS    OF    THE    PSALMS. 

Verse  4. — The  compassion  of  the  Lord  as  seen  in  aiding  the  memories  of  his 
people. 

Verses  4,  5. — God's  marvels  ought  not  to  be  nine-day  wonders.  I.  //  ts  God's 
design  that  his  wonders  should  be  remembered,  therefore,  1.  He  made  them  great. 
2.  He  wrought  them  for  an  undeserving  people.  3.  He  wrought  them  at  memorable 
times.  4.  He  put  them  on  record.  5.  He  instituted  memorials.  6.  He  bade  them 
tell  their  children.  7.  He  so  dealt  with  them  as  to  refresh  their  memories.  II. 
It  is  our  wisdom  to  remember  the  Lord's  wonders.  1.  To  assure  us  of  his  compassion  : 
"  The  Lord  is  gracious."  2.  To  make  us  consider  his  bounty  :  "  he  hath  given 
meat."  3.  To  certify  us  of  his  faithfulness  :  "  he  will  ever  be  mindful  of  his 
covenant."  4.  To  arouse  our  praise  :  "  Praise  ye  the  Lord." 

Verse  5. — There  is,  I.  Encouragement  from  the  past :  "  He  hath  given  meat," 
etc.  II.  Confidence  for  the  future  :  "  He  will  ever  be  mindful,"  etc. — G.  R. 

Verse  6. — The  power  of  God  an  encouragement  for  the  evangelization  of  the 
heathen. 

Verse  9. — Redemption.  Conceived,  arranged,  executed,  and  applied  by  God. 
By  price  and  by  power.  From  sin  and  death.  That  we  may  be  free,  the  Lord's 
own,  the  Lord's  glory. 

Verse  9. — Redemption.  I.  Its  author  :  "  He  sent."  II.  Its  objects  :  "  Unto 
his  people."  III.  The  pledge  it  gives  us  :  "  He  hath  commanded  his  covenant," 
etc.  IV.  The  praise  it  creates  in  us. 

Verse  9. — "Holy  and  reverend."  I.  The  holiness  of  God  the  object  of  our  rever 
ence.  II.  Such  reverence  has  much  useful  influence  over  us.  III.  It  should  always 
accompany  our  faith  in  redemption  and  covenant.  See  preceding  clauses  of  verse. 

Verse  10. — I.  The  beginner  in  Christ's  school.  II.  The  man  who  has  taken  a 
degree  :  "  a  good  understanding,"  etc.  III.  The  Master  who  receives  the  praise. 

Verse  10. — I.  The  beginning  of  wisdom  :  "  the  fear  of  the  Lord  " — God  is  feared. 
II.  Its  continuance  :  "  a  good  understanding  have  all  they  that  do  his  command 
ments  " — when  the  fear  of  the  Lord  in  the  heart  is  developed  in  the  life.  III.  Its 
end,  praising  God  for  ever  :  "  his  praise,"  etc. — G.  R. 


PSALM    CXII. 

TITLE  AND  SUBJECT. — There  is  no  title  to  this  Psalm,  but  it  is  evidently  a  companion 
to  the  hundred  and  eleventh,  and,  like  it,  it  is  an  alphabetical  Psalm,  Even  in  the  number 
of  verses,  and  clauses  of  each  verse,  it  coincides  with  its  predecessor,  as  also  in  many 
of  its  words  and  plirases.  The  reader  should  carefully  compare  the  two  Psalms  line  by 
line.  The  subject  of  the  poem  before  us  is — the  blessedness  of  the  righteous  man, 
and  so  it  bears  the  same  relation  to  the  preceding  which  the  moon  does  to  the  sun  ;  for, 
while  the  first  declares  the  glory  of  God,  the  second  speaks  of  the  reflection  of  the  divine 
brightness  in  men  born  from  above.  God  is  here  praised  for  the  manifestation  of  his 
glory  which  is  seen  in  his  people,  fust  as  in  the  preceding  Psalm  he  was  magnified  for 
his  own  personal  acts.  The  hundred  and  eleventh  speaks  of  the  great  Father,  and  this 
describes  his  children  renewed  after  his  image.  The  Psalm  cannot  be  viewed  as  the 
extolling  of  man,  for  it  commences  with  "Praise  ye  the  Lord  ;  "  and  it  is  intended  to 
give  to  God  all  the  honour  of  his  grace  which  is  manifested  in  the  sons  of  God. 

DIVISION. — The  subject  is  stated  in  the  first  verse,  and  enlarged  upon  under  several 
heads  from  2  to  9.  The  blessedness  of  the  righteous  is  set  forth  by  contrast  with  the 
fate  of  the  ungodly  in  verse  10. 

EXPOSITION. 

pRAISE  ye  the  LORD.    Blessed  is  the  man    that  feareth  the    LORD,    that 
•*•      delighteth  greatly  in  his  commandments. 

1.  "Praise  ye  the  LOKD."  This  exhortation  is  never  given  too  often  ;  the  Lord 
always  deserves  praise,  we  ought  always  to  render  it,  we  are  frequently  forgetful 
of  it,  and  it  is  always  well  to  be  stirred  up  to  it.  The  exhortation  is  addressed  to  all 
thoughtful  persons  who  observe  the  way  and  manner  of  life  of  men  that  fear  the 
Lord.  If  there  be  any  virtue,  if  there  be  any  praise,  the  Lord  should  have  all  the 
glory  of  it,  for  we  are  his  workmanship.  "Blessed  is  the  man  that  feareth  the  Lord." 
According  to  the  last  verse  of  Psalm  cxi.,  "  the  fear  of  the  Lord  is  the  beginning  of 
wisdom  "  ;  this  man,  therefore,  has  begun  to  be  wise,  and  wisdom  has  brought  him 
present  happiness,  and  secured  him  eternal  felicity.  Jehovah  is  so  great  that  he  is 
to  be  feared  and  had  in  reverence  of  all  them  that  are  round  about  him,  and  he  is 
at  the  same  time  so  infinitely  good  that  the  fear  is  sweetened  into  filial  love,  and 
becomes  a  delightful  emotion,  by  no  means  engendering  bondage.  There  is  a  slavish 
fear  which  is  accursed  ;  but  that  godly  fear  which  leads  to  delight  in  the  service  of 
God  is  infinitely  blessed.  Jehovah  is  to  be  praised  both  for  inspiring  men  with 
godly  fear  and  for  the  blessedness  which  they  enjoy  in  consequence  thereof.  We 
ought  to  bless  God  for  blessing  any  man,  and  especially  for  setting  the  seal  of  his 
approbation  upon  the  godly.  His  favour  towards  the  God-fearing  displays  his 
character  and  encourages  gracious  feelings  in  others,  therefore  let  him  be  praised. 
"That  delighteth  greatly  in  his  commandments."  The  man  not  only  studies  the  divine 
precepts  and  endeavours  to  observe  them,  but  rejoices  to  do  so  :  holiness  is  his 
happiness,  devotion  is  his  delight,  truth  is  his  treasure.  He  rejoices  in  the  precepts 
of  godliness,  yea,  and  delights  greatly  in  them.  We  have  known  hypocrites  rejoice 
in  the  doctrines,  but  never  in  the  commandments.  Ungodly  men  may  in  some 
measure  obey  the  commandments  out  of  fear,  but  only  a  gracious  man  will  observe 
them  with  delight.  Cheerful  obedience  is  the  only  acceptable  obedience  ;  he  who 
obeys  reluctantly  is  disobedient  at  heart,  but  he  who  takes  pleasure  in  the  command 
is  truly  loyal.  If  through  divine  grace  we  find  ourselves  described  in  these  two 
sentences,  let  us  give  all  the  praise  to  God,  for  he  hath  wrought  all  our  works  in  us, 
and  the  dispositions  out  of  which  they  spring.  Let  self-righteous  men  praise  them 
selves,  but  he  who  has  been  made  righteous  by  grace  renders  all  the  praise  to  the 
Lord. 

2  His  seed  shall  be  mighty  upon  earth  :  the  generation  of  the  upright 
shall  be  blessed 


16  EXPOSITIONS    OF    THE    PSALMS. 

3  Wealth  and  riches  shall  be  in  his  house  :  and  his  righteousness  endureth 
for  ever. 

4  Unto  the  upright  there  ariseth  light  in  the  darkness  :    he  is  gracious 
and  full  of  compassion,  and  righteous. 

5  A  good  man  sheweth  favour,  and  lendeth  :    he  will  guide  his  affairs 
with  discretion. 

6  Surely  he  shall  not  be  moved  for  ever  :   the  righteous  shall  be  in  ever 
lasting  remembrance. 

7  He  shall  not  be  afraid  of  evil  tidings  :    his  heart  is  fixed,  trusting  in 
the  LORD. 

8  His  heart  is  established,  he  shall  not  be  afraid,  until  he  see  his  desire 
upon  his  enemies. 

9  He  hath  dispersed,  he  hath  given  to  the  poor  ;  his  righteousness  endureth 
for  ever  ;  his  horn  shall  be  exalted  with  honour. 

2.  "His  seed  shall  be  mighty  upon  earth,"  that  is  to  say,  successive  generations 
of  God-fearing  men  shall  be  strong  and  influential  in  society,  and  in  the  latter  days 
they  shall  have  dominion.     The  true  seed  of  the  righteous  are  those  who  follow 
them  in  their  virtues,  even  as  believers  are  the  seed  of  Abraham,  because  they  imitate 
his  faith  ;   and  these  are  the  real  heroes  of  their  era,  the  truly  great  men  among  the 
sons  of  Adam  ;  their  lives  are  sublime,  and  their  power  upon  their  age  is  far  greater 
than  at  first  sight  appears.     If  the  promise  must  be  regarded  as  alluding  to  natural 
seed,  it  must  be  understood  as  a  general  statement  rather  than  a  promise  made  to 
every  individual,  for  the  children  of  the  godly  are  not  all  prosperous,  nor  all  famous. 
Nevertheless,  he  who  fears  God,  and  leads  a  holy  life,  is,  as  a  rule,  doing  the  best  he 
can  for  the  future  advancement  of  his  house  ;  no  inheritance  is  equal  to  that  of  an 
unblemished  name,  no  legacy  can  excel  the  benediction  of  a  saint ;    and,  taking 
matters  for  all  in  all,  the  children  of  the  righteous  man  commence  life  with  greater 
advantages  than  others,  and  are  more  likely  to  succeed  in  it,  in  the  best  and  highest 
sense.     "The  generation  of  the  upright  shall  be  blessed."     The  race  of  sincere,  devout, 
righteous  men,  is  kept  up  from  age  to  age,  and  ever  abides  under  the  blessing  of 
God.     The  godly  may  be  persecuted,  but  they  shall  not  be  forsaken  ;    the  curses 
of  men  cannot  deprive  them  of  the  blessing  of  God,  for  the  words  of  Balaam  are 
true,  "  He  hath  blessed,  and  I  cannot  reverse  it."     Their  children  also  are  under 
the  special  care  of  heaven,  and  as  a  rule  it  shall  be  found  that  they  inherit  the  divine 
blessing.     Honesty  and  integrity  are  better  corner-stones  for  an  honourable  house 
than  mere  cunning  and  avarice,  or  even  talent  and  push.     To  fear  God  and  to  walk 
uprightly  is  a  higher  nobility  than  blood  or  birth  can  bestow. 

3.  "Wealth  and  riches  shall  be  in  his  house."     Understood  literally  this  is  rather 
a  promise  of  the  old  covenant  than  of  the  new,  for  many  of  the  best  of  the  people 
of  God  are  very  poor  ;   yet  it  has  been  found  true  that  uprightness  is  the  road  to 
success,  and,  all  other  things  being  equal,  the  honest  man  is  the  rising  man.     Many 
are  kept  poor  through  knavery  and  profligacy  ;   but  godliness  hath  the  promise  of 
the  life  that  now  is.     If  we  understand  the  passage  spiritually  it  is  abundantly  true. 
What  wealth  can  equal  that  of  the  love  of  God  ?     What  riches  can  rival  a  contented 
heart  ?     It  matters  nothing  that  the  roof  is  thatched,  and  the  floor  is  of  cold  stone  : 
the  heart  which  is  cheered  with  the  favour  of  heaven  is  "  rich  to  all  the  intents  of 
bliss."     "And  his  righteousness  endureth  for  ever."     Often  when  gold  comes  in  the 
gospel  goes  out ;  but  it  is  not  so  with  the  blessed  man.     Prosperity  does  not  destroy 
the  holiness  of  his  life,  or  the  humility  of  his  heart.     His  character  stands  the  test  of 
examination,  overcomes  the  temptations  of  wealth,  survives  the  assaults  of  slander, 
outlives  the  afflictions  of  time,  and  endures  the  trial  of  the  last  great  day.      The 
righteousness  of  a  true  saint  endureth  for  ever,  because  it  springs  from  the  same  root 
as  the  righteousness  of  God,  and  is,  indeed,  the  reflection  of  it.     So  long  as  the  Lord 
abideth  righteous  he  will  maintain  by  his  grace  the  righteousness  of  his  people. 
They  shall  hold  on  their  way,  and  wax  stronger  and  stronger.     There  is  also  another 
righteousness  which  belongs  to  the  Lord's  chosen,  which  is  sure  to  endure  for  ever, 
namely,  the  imputed  righteousness  of  the  Lord  Jesus,  which  is  called  "  everlasting 
righteousness,"  belonging  as  it  does  to  the  Son  of  God  himself,  who  is  "  the  Lord 
our  righteousness." 


PSALM    THE    HUNDRED    AND    TWELFTH  17 

4.  "Unto  the  upright  there  ariseth  light  in  the  darkness."     He  does  not  lean  to 
injustice  in  order  to  ease  himself,  but  like  a  pillar  stands  erect,  and  he  shall  be  found 
so  standing  when  the  ungodly,  who  are  as  a  bowing  wall  and  a  tottering  fence,  shall 
lie  in  ruins.     He  will  have  his  days  of  darkness,  he  may  be  sick  and  sorry,  poor  and 
pining,  as  well  as  others  ;    his  former  riches  may  take  to  themselves  wings  and 
fly  away,  while  even  his  righteousness  may  be  cruelly  suspected  ;   thus  the  clouds 
may  lower  around  him,  but  his  gloom  shall  not  last  for  ever,  the  Lord  will  bring 
him  light  in  due  season,  for  as  surely  as  a  good  man's  sun  goes  down  it  shall  rise 
again.     If  the  darkness  be  caused  by  depression  of  spirit,  the  Holy  Ghost  will  comfort 
him  ;    if  by  pecuniary  loss  or  personal  bereavement,  the  presence  of  Christ  shall 
be  his  solace  ;  and  if  by  the  cruelty  and  malignity  of  men,  the  sympathy  of  his  Lord 
shall  be  his  support.     It  is  as  ordinary  for  the  righteous  to  be  comforted  as  for 
the  day  to  dawn.     Wait  for  the  light  and  it  will  surely  come  ;  for  even  if  our  heavenly 
Father  should  in  our  last  hours  put  us  to  bed  in  the  dark,  we  shall  find  it  morning 
when  we  awake.     "He  is  gracious,  and  full  of  compassion,  and  righteous."     This 
is  spoken  of  God  in  the  fourth  verse  of  the  hundred  and  eleventh  Psalm,  and  now 
the  same  words  are  used  of  his  servant  :   thus  we  are  taught  that  when  God  makes 
a  man  upright,  he  makes  him  like  himself.     We  are  at  best  but  humble  copies  of 
the  great  original ;    still  we  are  copies,  and  because  we  are  so  we  praise  the  Lord, 
who  hath  created  us  anew  in  Christ  Jesus.     The  upright  man  is  "  gracious,"  that 
is,  full  of  kindness  to  all  around  him  ;  he  is  not  sour  and  churlish,  but  he  is  courteous 
to  friends,  kind  to  the  needy,  forgiving  to  the  erring,  and  earnest  for  the  good  of  all. 
He  is  also  "  full  of  compassion  "  ;  that  is  to  say,  he  tenderly  feels  for  others,  pities 
them,  and  as  far  as  he  can  assists  them  in  their  time  of  trouble.     He  does  not  need 
to  be  driven  to  benevolence,  he  is  brimful  of  humanity  ;    it  is  his  joy  to  sympathize 
with  the  sorrowing.     He  is  also  said  to  be  "  righteous  "  :    in  all  his  transactions 
with  his  fellow  men  he  obeys  the  dictates  of  right,  and  none  can  say  that  he  goes 
beyond  or  defrauds  his  neighbour.     His  justice  is,  however,  tempered  with  com 
passion,  and  seasoned  with  graciousness.     Such  men  are  to  be  found  in  our  churches, 
and  they  are  by  no  means  so  rare  as  the  censorious  imagine  ;  but  at  the  same  time 
they  are  far  scarcer  than  the  breadth  of  profession  might  lead  us  to  hope.     Lord, 
make  us  all  to  possess  these  admirable  qualities. 

5.  "A   good  man  sheweth  favour,   and  lendeth."     Having  passed  beyond  stern 
integrity  into  open-handed  benevolence  he  looks  kindly  upon  all  around  him,  and 
finding  himself  in  circumstances  which  enable  him  to  spare  a  little  of  his  wealth 
he  lends  judiciously  where  a  loan  will  be  of  permanent  service.     Providence  has 
made  him  able  to  lend,  and  grace  makes  him  willing  to  lend.     He  is  not  a  borrower, 
for  God  has  lifted  him  above  that  necessity  ;    neither  is  he  a  hoarder,  for  his  new 
nature  saves  him  from  that  temptation  ;   but  he  wisely  uses  the  talents  committed 
to  him.     "He  will  guide  his  afjairs  with  discretion."     Those  who  neglect  their  worldly 
business  must  not  plead  religion  as  an  excuse,  for  when  a  man  is  truly  upright  he 
exercises  great  care  in  managing  his  accounts,  in  order  that  he  may  remain  so. 
It  is  sometimes  hard  to  distinguish  between  indiscretion  and   dishonesty  ;    care 
lessness  in  business  may  become  almost  as  great  an  evil  to  others  as  actual  knavery  ; 
a  good  man  should  not  only  be  upright,  but  he  should  be  so  discreet  that  no  one 
may  have  the  slightest  reason  to  suspect  him  of  being  otherwise.     When  the  righteous 
man  lends  he  exercises  prudence,  not  risking  his  all,  for  fear  he  should  not  be  able 
to  lend  again,  and  not  lending  so  very  little  that  the  loan  is  of  no  service.     He  drives 
his  affairs,  and  does  not  allow  them  to  drive  him  ;    his  accounts  are  straight  and 
clear,  his  plans  are  wisely  laid,  and  his  modes  of  operation  carefully  selected.     He 
is  prudent,  thrifty,  economical,  sensible,  judicious,  discreet.     Men  call  him  a  fool 
for  his  religion,  but  they  do  not  find  him  so  when  they  come  to  deal  with  him. 
"  The  beginning  of  wisdom  "  has  made  him  wise,  the  guidance  of  heaven  has  taught 
him  to  guide  his  affairs,  and  with  half  an  eye  one  can  see  that  he  is  a  man  of  sound 
sense.     Such   persons   greatly   commend   godliness.     Alas,   some   professedly   good 
men  act  as  if  they  had  taken  leave  of  their  senses  ;  this  is  not  religion,  but  stupidity. 
True  religion  is  sanctified  common  sense.     Attention  to  the  things  of  heaven  does 
not  necessitate  the  neglect  of  the  affairs  of  earth  ;    on  the  contrary,  he  who  has 
learned  how  to  transact  business  with  God  ought  to  be  best  able  to  do  business  with 
men.     The   children   of  this  world   often  are  in  their  generation  wiser   than   the 
children   of   light,   but  there  is  no   reason   why  this  proverb  should  continue  to- 
be  true. 

6.  "Surely  he  shall  not  be  moved  for  ever."     God  has  rooted  and  established 

VOL.    V.  2 


18  EXPOSITIONS    OF    THE    PSALMS. 

him  so  that  neither  men  nor  devils  shall  sweep  him  from  his  place.  His  prosperity 
shall  be  permanent,  and  not  like  that  of  the  gambler  and  the  cheat,  whose  gains 
are  evanescent :  his  reputation  shall  be  bright  and  lustrous  from  year  to  year,  for 
it  is  not  a  mere  pretence  ;  his  home  shall  be  permanent,  and  he  shall  not  need  to 
wander  from  place  to  place  as  a  bird  that  wanders  from  her  nest ;  and  even  his 
memory  shall  be  abiding,  for  a  good  man  is  not  soon  forgotten,  and  "the  righteous 
shall  be  in  everlasting  remembrance."  They  are  of  a  most  ancient  family,  and  not 
mushrooms  of  an  hour,  and  their  grand  old  stock  shall  be  found  flourishing  when 
all  the  proud  houses  of  ungodly  men  shall  have  faded  into  nothing.  The  righteous 
are  worth  remembering,  their  actions  are  of  the  kind  which  record  themselves, 
and  God  himself  takes  charge  of  their  memorials.  None  of  us  likes  the  idea  of 
being  forgotten,  and  yet  the  only  way  to  avoid  it  is  to  be  righteous  before  God. 

7.  "He  shall  not  be  afraid  of  evil  tidings."     He  shall  have  no  dread  that  evil 
tidings  will  come,  and  he  shall  not  be  alarmed  when  they  do  come.     Rumours 
and  reports  he  despises  ;  prophecies  of  evil,  vented  by  fanatical  mouths,  he  ridicules  ; 
actual  and  verified  information  of  loss   and  distress  he  bears   with   equanimity, 
resigning  everything  into  the  hands  of  God.     "His  heart  is  fixed,  trusting  in  the  Lord." 
He  is  neither  fickle  nor  cowardly  ;  when  he  is  undecided  as  to  his  course  he  is  still 
fixed  in  heart :   he  may  change  his  plan,  but  not  the  purpose  of  his  soul.     His  heart 
being  fixed  in  solid  reliance  upon  God,  a  change  in  his  circumstances  but  slightly 
affects  him  ;    faith  has  made  him  firm  and  steadfast,  and  therefore  if  the  worst 
should  come  to  the  worst,  he  would  remain  quiet  and  patient,  waiting  for  the 
salvation  of  God. 

8.  "His  heart  is  established."     His  love  to  God  is  deep  and  true,  his  confidence 
in  God  is  firm  and  unmoved  ;   his  courage  has  a  firm  foundation,  and  is  supported 
by  omnipotence.     He  has  become  settled  by  experience,  and  confirmed  by  years. 
He  is  not  a  rolling  stone,  but  a  pillar  in  the  house  of  the  Lord.     "He  shall  not  be 
afraid."     He  is  ready  to  face  any  adversary — a  holy  heart  gives  a  brave  face. 
"Until  he  see  his  desire  upon  his  enemies."     All  through  the  conflict,  even  till  he 
seizes  the  victory,  he  is  devoid  of  fear.     When  the  battle  wavers,  and  the  result 
seems  doubtful,  he  nevertheless  believes  in  God,  and  is  a  stranger  to  dismay.     Grace 
makes  him  desire  his  enemies'  good  :  though  nature  leads  him  to  wish  to  see  justice 
done  to  his  cause,  he  does  not  desire  for  those  who  injure  him  anything  by  way 
of  private  revenge. 

9.  "He  hath  dispersed,  he  hath  given  to  the  poor."     What  he  received,  he  dis 
tributed  ;    and  distributed  to  those  who  most  needed  it.     He  was  God's  reservoir, 
and  forth  from  his  abundance  flowed  streams  of  liberality  to  supply  the  needy. 
If  this  be  one  of  the  marks  of  a  man  who  feareth  the  Lord,  there  are  some  who  are 
strangely  destitute  of  it.     They  are  great  at  gathering,  but  very  slow  at  dispersing  ; 
they  enjoy  the  blessedness  of  receiving,  but  seldom  taste  the  greater  joy  of  giving. 
"  It  is  more  blessed  to  give  than  to  receive  " — perhaps  they  think  that  the  blessing 
of  receiving  is  enough  for  them.     "His  righteousness  endureth  for  ever."     His  liberality 
has  salted  his  righteousness,  proved  its  reality,  and  secured  its  perpetuity.     This 
is  the  second  time  that  we  have  this  remarkable  sentence  applied  to  the  godly  man, 
and  it  must  be  understood  as  resulting  from  the  enduring  mercy  of  the  Lord.     The 
character  of  a  righteous  man  is  not  spasmodic,  he  is  not  generous  by  fits  and  starts, 
nor  upright  in  a  few  points  only  ;   his  life  is  the  result  of  principle,  his  actions  flow 
from  settled,  sure,  and  fixed  convictions,  and  therefore  his  integrity  is  maintained 
when  others  fail.     He  is  not  turned  about  by  companions,  nor  affected  by  the  customs 
of  society  ;   he  is  resolute,  determined,  and  immovable.     "His  horn  shall  be  exalted 
with  honour."     God  shall  honour  him,  the  universe  of  holy  beings  shalll  honour 
him,  and  even  the  wicked  shall  feel  an  unconscious  reverence  of  him.     Let  it  be 
observed,  in  summing  up  the  qualities  of  the  God-fearing  man,  that  he  is  described 
not  merely  as  righteous,  but  as  one  bearing  the  character  to  which  Paul  refers  in 
the  memorable  verse,  "  For  scarcely  for  a  righteous  man  will  one  die  :    yet  per- 
adventure  for  a  good  man  some  would  even  dare  to  die."     Kindness,  benevolence, 
and  generosity,  are  essential  to  the  perfect  character  ;    to  be  strictly  just  is   not 
enough,  for  God  is  love,  and  we  must  love  our  neighbour  as  ourselves  :    to  give 
every  one  his  due  is  not  sufficient,  we  must  act  upon  those  same  principles  of  grace 
which  reign  in  the  heart  of  God.     The  promises  of  establishment  and  prosperity 
are  not  to  churlish  Nabals,  nor  to  niggard  Labans,  but  to  bountiful  souls  who  have 
proved  their  fitness  to  be  stewards  of  the  Lord  by  the  right  way  in  which  they  use 
their  substance. 


PSALM    THE    HUNDRED    AND    TWELFTH.  19 

10  The  wicked  shall  see  it,  and  be  grieved  ;  he  shall  gnash  with  his  teeth, 
and  melt  away  :  the  desire  of  the  wicked  shall  perish. 

The  tenth  and  last  verse  sets  forth  very  forcibly  the  contrast  between  the 
righteous  and  the  ungodly ,  thus  making  the  blessedness  of  the  godly  appear  all  the  more 
remarkable.  Usally  we  see  Ebal  and  Gerizim,  the  blessing  and  the  curse,  set  the 
one  over  against  the  other,  to  invest  both  with  the  greater  solemnity.  "  The  wicked 
shall  see  it,  and  be  grieved."  The  ungodly  shall  first  see  the  example  of  the  saints 
to  their  own  condemnation,  and  shall  at  last  behold  the  happiness  of  the  godly  and 
to  the  increase  of  their  eternal  misery.  The  child  of  wrath  shall  be  obliged  to 
witness  the  blessedness  of  the  righteous,  though  the  sight  shall  make  him  gnaw 
his  own  heart.  He  shall  fret  and  fume,  lament  and  wax  angry,  but  he  shall  not 
be  able  to  prevent  it,  for  God's  blessing  is  sure  and  effectual.  "  He  shall  gnash  with  his 
teeth."  Being  very  wrathful,  and  exceedingly  envious,  he  would  fain  grind  the 
righteous  between  his  teeth  ;  but  as  he  cannot  do  that,  he  grinds  his  teeth  against 
each  other.  "  And  melt  away."  The  heat  of  his  passion  shall  melt  him  like  wax, 
and  the  sun  of  God's  providence  shall  dissolve  him  like  snow,  and  at  the  last  the  fire 
of  divine  vengeance  shall  consume  him  as  the  fat  of  rams.  How  horrible  must  that 
life  be  which  like  the  snail  melts  as  it  proceeds,  leaving  a  slimy  trail  behind.  Those 
who  are  grieved  at  goodness  deserve  to  be  worn  away  by  such  an  abominable  sorrow. 
"  The  desire  of  the  wicked  shall  perish."  He  shall  not  achieve  his  purpose,  he  shall 
die  a  disappointed  man.  By  wickedness  he  hoped  to  accomplish  his  purpose — 
that  very  wickedness  shall  be  his  defeat.  While  the  righteous  shall  endure  for  ever, 
and  their  memory  shall  be  always  green  ;  the  ungodly  man  and  his  name  shall 
rot  from  off  the  face  of  the  earth.  He  desired  to  be  the  founder  of  a  family,  and 
to  be  remembered  as  some  great  one  :  he  shall  pass  away  and  his  name  shall  die 
with  him.  How  wide  is  the  gulf  which  separates  the  righteous  from  the  wicked, 
and  how  different  are  the  portions  which  the  Lord  deals  out  to  them.  O  for  grace 
to  be  blessed  of  the  Lord  1  This  will  make  us  praise  him  with  our  whole  heart. 


EXPLANATORY    NOTES   AND    QUAINT  SAYINGS. 

Whole  Psalm. — The  hundred  and  eleventh  and  the  hundred  and  twelfth  Psalms, 
two  very  short  poems,  dating  apparently  from  the  latest  age  of  inspired  psalmody, 
present  such  features  of  resemblance  as  to  leave  no  doubt  that  they  came  from 
the  same  pen.  In  structure  they  are  identical  ;  and  this  superficial  resemblance  is 
designed  to  call  attention  to  something  deeper  and  more  important.  The  subject 
of  the  one  is  the  exact  counterpart  of  the  subject  of  the  other.  The  first  celebrates 
the  character  and  works  of  God ;  the  second,  the  character  and  felicity  of  the  godly 
man. — William  Binnie. 

Whole  Psalm. — Here  are  rehearsed  the  blessings  which  God  is  wont  to  bestow 
on  the  godly.  And  as  in  the  previous  Psalm  the  praises  of  God  were  directly 
celebrated,  so  in  this  Psalm  they  are  indirectly  declared  by  those  gifts  which  are 
conspicuous  in  those  who  fear  him. — Solomon  Gesner. 

Whole  Psalm. — This  Psalm  is  a  banquet  of  heavenly  wisdom  ;  and  as  Basil 
speaketh  of  another  part  of  Scripture,  likening  it  to  an  apothecary's  shop  ;  so  may 
this  book  of  Psalms  fitly  be  compared  ;  in  which  are  so  many  sundry  sorts  of 
medicines,  that  every  man  may  have  that  which  is  convenient  for  his  disease. — 
T.  S.,  1621. 

Whole  Psalm. — The  righteousness  of  the  Mediator,  I  make  no  doubt,  is  celebrated 
in  this  Psalm  ;  for  surely  that  alone  is  worthy  to  be  extolled  in  songs  of  praise : 
especially  since  we  are  taught  by  the  Holy  Ghost  to  say,  "  I  will  make  mention 
of  thy  righteousness,  even  of  thine  only."  I  conclude,  therefore,  that  in  this 
alphabetical  Psalm,  for  such  is  its  construction,  Christ  is  "  the  Alpha  and  the  Omega." 
— John  Fry. 

Verse  1. — This  Psalm  is  a  praising  of  God  for  blessing  the  believer,  and  the 
whole  Psalm  doth  prove  that  the  believer  is  blessed  :  which  proposition  is  set  down 


20  EXPOSITIONS    OF    THE    PSALMS. 

in  verse  1,  and  confirmed  with  as  many  reasons  as  there  are  verses  following.  Whence 
learn,  1.  Albeit,  in  singing  of  certain  Psalms,  or  parts  thereof,  there  be  nothing 
directly  spoken  of  the  Lord,  or  to  the  Lord,  yet  he  is  praised  when  his  truth  is  our 
song,  or  when  his  works  and  doctrine  are  our  song  ;  as  here  it  is  said,  "  Praise  ye 
the  Lord."  and  then  in  the  following  verses  the  blessedness  of  the  believer  taketh 
up  all  the  Psalm.  2.  It  is  the  Lord's  praise  that  his  servants  are  the  only  blessed 
people  in  the  world.  "  Praise  ye  the  Lord."  Why  ?  because  "  Blessed  is  the  man 
that  feareth  the  Lord."  3.  He  is  not  the  blessed  man  who  is  most  observant  to 
catch  opportunities  to  have  pleasure,  profit,  and  worldly  preferment,  and  careth 
not  how  he  cometh  by  them  :  but  he  is  the  blessed  man  who  is  most  observant  of 
God's  will,  and  careful  to  follow  it. — David  Dickson. 

Verse  1. — "  Blessed  is  the  man  that  feareth  the  Lord."  It  is  not  said  simply, 
Blessed  is  the  man  who  fears  :  for  there  is  a  fear  which  of  itself  produces  misery 
and  wretchedness  rather  than  happiness.  It  has  to  do,  therefore,  chiefly  with 
what  is  feared.  To  fear  when  it  is  not  becoming,  and  not  to  fear  when  fear  is  proper, 
these  are  not  blessedness  for  a  man,  but  misery  and  wretchedness.  The  prophet, 
therefore,  says  rightly,  "  Blessed  is  the  man  that  feareth  the  Lord  "  :  and  in  the 
7th  and  8th  verses  he  says  of  this  blessed  one  that  he  shall  not  be  afraid  of  evil  tidings. 
Therefore,  he  who  fears  God  and,  according  to  the  exhortation  of  Christ,  does  not 
fear  those  who  can  kill  the  body,  he  truly  may  be  numbered  among  the  blessed. — 
Wolfgang  Musculus. 

Verse  1. — "  Feareth  the  Lord."  Filial  fear  is  here  intended.  Whereby  we  are 
both  restrained  from  evil,  Prov.  iii.  7  ;  and  incited  unto  well  doing,  Eccles.  xii.  13  ; 
and  whereof  God  alone  is  the  author,  Jer.  xxxii.  39,  40  ;  A  duty  required  of  every 
one,  Ps.  xxxiii.  8  ;  Early,  1  Kings  xviii.  12  ;  Only,  Luke  xii.  5  ;  Continually, 
Prov.  xxiii.  17  ;  With  confidence,  Ps.  cxv.  11  ;  With  joyfulness,  Ps.  cxix.  74  ;  With 
thankfulness,  Rev.  xix.  5. — Thomas  Wilson,  in  "A  Complete  Christian  Dictionary," 
1661. 

Verse  1. — "  That  delighteth  greatly  in  his  commandments."  The  Hebrew  word 
r?n,  chaphets,  is  rather  emphatical,  which  is,  as  it  were,  to  take  his  pleasure,  and 
I  have  rendered  it  to  delight  himself.  For  the  prophet  makes  a  distinction  between 
a  willing  and  prompt  endeavour  to  keep  the  law,  and  that  which  consists  in  mere 
servile  and  constrained  obedience. — John  Calvin. 

Verse  1. — "  That  delighteth  greatly  in  his  commandments  " — defining  what  con 
stitutes  the  true  "  fear  of  the  Lord,"  which  was  termed  "  the  beginning  of  wisdom," 
Ps.  cxi.  10.  He  who  hath  this  true  "  fear  "  delights  (Ps.  cxi.  2)  not  merely  in  the 
theory,  but  in  the  practice  of  all  "  the  Lord's  commandments."  Such  fear,  so 
far  from  being  a  "  hard  "  service,  is  the  only  "  blessed  "  one  (Jer.  xxxii.  39). 
Compare  the  Gospel  commandments,  1  John  iii.,  23,  24  :  v.  3.  True  obedience 
is  not  task-work,  as  formalists  regard  religion,  but  a  "  delight "  (Ps.  i.  2).  Worldly 
delights,  which  made  piety  irksome,  are  supplanted  by  the  new-born  delight  in 
and  taste  for  the  will  and  ways  of  God  (Ps.  xix.  7 — 10). — A.  R.  Fausset. 

Verse  1. — "  In  his  commandments."  When  we  cheerfully  practise  all  that  the 
Lord  requireth  of  us,  love  sweeteneth  all  things,  and  it  becomes  our  meat  and  drink 
to  do  his  will.  The  thing  commanded  is  excellent,  but  it  is  sweeter  because  com 
manded  by  him — "  his  commandments."  A  man  is  never  thoroughly  converted 
till  he  delighteth  in  God  and  his  service,  and  his  heart  is  overpowered  by  the  sweetness 
of  divine  love.  A  slavish  kind  of  religiousness,  when  we  had  rather  not  do  than  do 
our  work,  is  no  fruit  of  grace,  and  cannot  evidence  a  sincere  love. — Thomas  Manton. 

Verse  2. — "  His  seed."  If  any  one  should  desire  to  leave  behind  him  a  flourishing 
posterity,  let  him  not  think  to  accomplish  it  by  accumulating  heaps  of  gold  and 
silver,  and  leaving  them  behind  him  ;  but  by  rightly  recognising  God  and  serving 
Him  ;  and  commending  his  children  to  the  guardianship  and  protection  of  God. — 
Mollerus. 

Verse  2. — "  The  generation  of  the  upright  " — the  family  ;  the  children — "  shall 
be  blessed."  Such  promises  are  expected  to  be  fulfilled  in  general ;  it  is  not  required 
by  any  proper  rules  of  interpreting  language  that  this  should  be  universally  and 
always  true. — Albert  Barnes. 

Verse  2. — "  The  generation  of  the  upright  shall  be  blessed."  Albeit,  few  do  believe 
it,  yet  is  it  true,  that  upright  dealing  hath  better  fruits  than  witty  projecting  and 
cunning  catching. — David  Dickson. 

Verses  2,  3. — It  is  probable  that  Lot  thought  of  enriching  his  family  when  he 


PSALM    THE    HUNDRED    AND    TWELFTH.  21 

chose  the  fertile  plains  of  wicked  Sodom,  yet  the  event  was  very  different ;  but 
Abraham  "  feared  the  Lord,  and  delighted  greatly  in  his  commandments,"  and 
his  descendants  were  "  mighty  upon  earth."  And  thus  it  will  generally  be,  in  every 
age,  with  the  posterity  of  those  who  imitate  the  father  of  the  faithful ;  and  their 
disinterested  and  liberal  conduct  shall  prove,  in  the  event,  a  far  preferable  inheritance 
laid  up  for  their  children,  than  gold  and  silver,  houses  and  lands,  would  have  been. — 
Thomas  Scott. 

Verse  3. — "  Wealth  and  riches  shall  be  in  his  house,  and  his  righteousness  endureth 
for  ever."  He  is  not  the  worse  for  his  wealth,  nor  drawn  aside  by  the  deceitfulness 
of  riches,  which  yet  is  hard  and  happy. — John  Trapp. 

Verse  3. — In  the  lower  sense,  we  may  read  these  words  literally  of  abundant 
wealth  bestowed  on  the  righteous  by  God,  and  used,  not  for  pride  and  luxury,  but 
for  continual  works  of  mercy,  whence  it  is  said  of  the  person  so  enriched,  that  "  his 
righteousness  endureth  for  ever."  But  the  higher  meaning  bids  us  see  here  those 
true  spiritual  riches  which  are  stored  up  for  the  poor  in  spirit,  often  most  needy 
in  the  prosperity  of  the  world  ;  and  we  may  come  at  the  truest  sense  by  comparing 
the  words  wherein  the  great  apostle  describes  his  own  condition,  "  As  poor,  yet 
making  many  rich  ;  as  having  nothing,  and  yet  possessing  all  things."  2  Cor.  vi. 
10.  For  who  can  be  richer  than  he  who  is  heir  of  God  and  joint  heir  with  Jesus 
Christ  ? — Agellius,  Chrysostom,  and  Didymus,  in  Neale  and  Liltledale. 

Verse  3. — "His  righteousness  endureth  for  ever."  It  seems  a  bold  thing  to  say 
this  of  anything  human,  and  yet  it  is  true  ;  for  all  human  righteousness  has  its 
root  in  the  righteousness  of  God.  It  is  not  merely  man  striving  to  copy  God.  It 
is  God's  gift  and  God's  work.  There  is  a  living  connexion  between  the  righteousness 
of  God  and  the  righteousness  of  man,  and  therefore  the  imperishableness  of  the  one 
appertains  to  the  other  also.  Hence  the  same  thing  is  affirmed  here  of  the  human 
righteousness  which  in  cxi.  3  is  affirmed  of  the  Divine. — J.  J.  S.  Perowne. 

Verse  3. — "His  righteousness  endureth  for  ever."  We  are  justified  before  God 
by  faith  only  :  Rom.  iii.  4  :  but  they  are  righteous  before  men,  who  live  honestly, 
piously,  humbly,  as  the  law  of  God  requires.  Concerning  this  righteousness  the 
Psalmist  says  that  it  endureth  for  ever,  while  the  feigned  and  simulated  uprightness 
of  hypocrites  is  abominable  before  God,  and  with  men  speedily  passes  away. — 
Solomon  Gesner. 

Verse  4. — "Unto  the  upright  there  ariseth  light  in  the  darkness."  The  arising 
of  light  out  of  darkness,  although  one  of  the  most  common,  is  one  of  the  most 
beautiful,  as  it  is  one  of  the  most  beneficent  natural  phenomena.  The  sunrise  is  a 
daily  victory  of  light  over  darkness.  Every  morning  the  darkness  flees  away. 
Heavy  sleepers  in  the  city  are  not  apt  to  be  very  well  acquainted  with  the  rising 
sun.  They  know  the  tender  beauties  of  the  dawning,  and  the  glories  of  sunrise 
by  poetical  description,  or  by  the  word  of  others.  The  light  has  fully  come,  and 
the  day  has  long  begun  its  work,  especially  if  it  be  summer  time,  before  ordinary 
citizens  are  awake  ;  and,  unless  on  some  rare  occasions,  the  millions  of  men  who, 
every  day,  see  more  or  less  the  fading  of  the  light  into  the  dark,  never  see  the  rising 
of  the  light  out  of  the  dark  again  ;  and,  perhaps,  seldom  or  never  think  with  what 
thankfulness  and  joy  it  is  hailed  by  those  who  need  it — by  the  sailor,  tempest- 
tossed  all  night,  and  driven  too  near  the  sand-bank  or  the  shore  ;  by  the  benighted 
traveller  lost  in  the  wood,  or  in  the  wild,  who  knows  not  south  from  north  until 
the  sun  shall  rise  ;  but  the  night  watcher  in  the  sick  room,  who  henrs,  and  weeps 
to  hear,  through  the  weary  night,  the  moaning  of  that  old  refrain  of  sorrow,  "  Would 
God  it  were  morning  1  "  What  intensity  of  sorrow,  fear,  hope,  there  may  be  in  that 
expression,  "  more  than  they  that  watch  for  the  morning  ;  I  say,  more  than  they 
that  watch  for  the  morning  "  !  Now  I  make  no  doubt  that  there  is  at  least  some 
what  of  that  intenser  meaning  carried  up  into  the  higher  region  of  spiritual  experience, 
and  expressed  by  the  text,  "  Unto  the  upright  there  ariseth  light  in  the  darkness." 
.  .  .  Sincerity  :  an  honest  desire  to  know  the  truth  :  readiness  to  make  any  sacrifice 
in  order  to  the  knowledge  :  obedience  to  the  truth  so  far  as  it  is  known  already — 
these  will  bring  the  light  when  nothing  else  will  bring  it. — Alexander  Raleigh,  in 
"The  Little  Sanctuary  and  other  Meditations,"  1872. 

Verse  4. — "Unto  the  upright  there  ariseth  light  in  the  darkness."  The  great  lesson 
taught  by  this  simile  is  the  connection  which  obtains  between  integrity  of  purpose 
and  clearness  of  perception,  insomuch  that  a  duteous  conformity  to  what  is  right, 


22  EXPOSITIONS    OF    THE    PSALMS. 

is  generally  followed  up  by  a  ready  and  luminous  discernment  of  what  is  true.  It 
tells  us  that  if  we  have  but  grace  to  do  as  we  ought,  we  shall  be  made  to  see  as  we 
ought.  It  is  a  lesson  repeatedly  affirmed  in  Scripture,  and  that  in  various  places 
both  of  the  Old  and  New  Testament :  "  The  path  of  the  just  is  as  the  shining  light, 
that  shineth  more  and  more  unto  the  perfect  day  "  ;  "  The  righteousness  of  the 
upright  shall  deliver  them  "  ;  "  Light  is  sown  for  the  righteous,  and  gladness  for 
the  upright  in  heart  "  ;  or  still  more  specifically,  "  To  him  that  ordereth  his  con 
versation  aright  will  I  shew  the  salvation  of  God." — Thomas  Chalmers,  1780 — 1847. 

Verse  4. — "Unto  the  upright  there  ariseth  light  in  the  darkness  "  :  that  is,  comfort 
in  affliction.  He  hath  comforted  others  in  affliction,  and  been  light  to  them  in  their 
darkness,  as  is  showed  in  the  latter  end  of  the  fourth  verse,  and  in  the  fifth,  and 
therefore  by  way  of  gracious  retaliation,  the  Lord  will  comfort  him  in  his  affliction, 
and  command  the  light  to  rise  upon  him  in  his  darkness. — Joseph  Caryl. 

Verse  4. — "Light."  "Darkness."  While  we  are  on  earth,  we  are  subject  to  a 
threefold  "darkness  " ;  the  darkness  of  error,  the  darkness  of  sorrow,  and  the  dark 
ness  of  death.  To  dispel  these,  God  visiteth  us,  by  his  Word,  with  a  threefold 
"  light "  ;  the  light  of  truth,  the  light  of  comfort,  and  the  light  of  life. — George 
Home. 

Verse  4. — "Gracious,  and  full  of  compassion,  and  righteous  " — attributes  usually 
applied  to  God,  but  here  said  of  "the  upright."  The  children  of  God,  knowing  in 
their  own  experience  that  God  our  Father  is  "  gracious,  full  of  compassion,  and 
righteous,"  seek  themselves  to  be  the  same  towards  their  fellow  men  from  instinctive 
imitation  of  him  (Matt.  v.  45,  48  ;  Eph.  v.  8  ;  Luke  vi.  36). — A.  R.  Fausset. 

Verse  5. — "A  good  man  sheweth  favour,"  etc.  Consider  that  power  to  do  good 
is  a  dangerous  ability,  unless  we  use  it.  Remember  that  it  is  God  who  giveth  wealth, 
and  that  he  expecteth  some  answerable  return  of  it.  Live  not  in  such  an  inhuman 
manner  as  if  Nabal  and  Judas  were  come  again  into  the  world.  Think  frequently 
and  warmly  of  the  love  of  God  and  Jesus  to  you.  You  will  not  deny  your  crumbs 
to  the  miserable,  when  you  thankfully  call  to  mind  that  Christ  gave  for  you  his 
very  flesh  and  blood.  Consider  as  one  great  end  of  poverty  is  patience,  so  one 
great  end  of  wealth  is  charity.  Think  how  honourable  it  is  to  make  a  present  to 
the  great  King  of  the  world  ;  and  what  a  condescension  it  is  in  his  all-sufficiency 
to  do  that  good  by  us,  which  he  could  so  abundantly  do  without  us. — Thomas 
Tenison,  1636—1715. 

Verse  5. — "Lendeth."  The  original  word  here,  *$,  lavah,  means  to  join  oneself 
to  any  one  ;  to  cleave  to  him  ;  then  to  form  the  union  which  is  constituted  between 
debtor  and  creditor,  borrower  and  lender.  Here  it  is  used  in  the  latter  sense,  and 
it  means  that  a  good  man  will  accommodate  another — a  neighbour — with  money, 
or  with  articles  to  be  used  temporarily  and  returned  again.  A  man  who  always 
borrows  is  not  a  desirable  neighbour  ;  but  a  man  who  never  lends — who  never  is 
willing  to  accommodate — is  a  neighbour  that  no  one  would  wish  to  live  near — a 
crooked,  perverse,  bad  man.  True  religion  will  always  dispose  a  man  to  do  acts  of 
kindness  in  any  and  every  way  possible. — Albert  Barnes. 

Verse  5. — Charity  though  it  springs  in  the  heart  should  be  guided  by  the  head, 
that  it  may  spread  itself  abroad  to  the  best  advantage.  "He  will  guide  his  affairs 
with  discretion,"  and  no  affairs  are  so  properly  the  good  man's  own  as  the  dispensation 
and  stewardship  of  those  blessings  which  God  has  entrusted  him  with,  for  "it  is 
required  in  stewards  that  a  man  be  found  faithful." — Michael  Cox,  1748. 

Verse  5. — "He  will  guide  his  affairs  with  discretion."  Just  as  a  steward,  servant, 
or  agent  in  any  secular  concern  has  to  feel  that  his  mind  is  his  master's,  as  well  as 
his  hands,  and  that  his  attention,  thought,  tact,  and  talent,  should  be  vigorously 
and  faithfully  given  to  the  interests  of  his  employer  ;  so  the  Christian  stewardship 
of  money,  demands  on  the  part  of  God's  servant,  in  respect  to  every  form  of  its 
use  and  disposal,  the  exercise  of  reflexion  ;  a  reference  to  conscience  ;  the  recollection 
of  responsibility  to  God  ;  attention  to  the  appeals  of  humanity  is  addressed  to  the 
ear  of  justice  and  love.  Everything  is  to  be  weighed  as  in  the  balance  of  the 
sanctuary  ;  a  decision  formed  ;  and  then  energy,  skill  schemes,  and  plans  wisely 
constructed,  prudential  limitations  or  beneficent  liberality  as  may  seem  best. 
Spending,  saving,  giving,  or  lending,  all  being  done  so  as  best  to  meet  what  may 
be  felt  to  be  the  Master's  will,  and  what  may  best  evince  at  once  the  wisdom  and 
the  fidelity  of  his  servant. — Thomas  Binney,  in  "Money  :  a  Popular  Exposition 
in  Rough  Notes,"  1865. 


PSALM    THE    HUNDRED    AND    TWELFTH.  23 

Verse  5. — "Discretion."  There  is  a  story,  concerning  divers  ancient  Fathers, 
that  they  came  to  St.  Anthony,  enquiring  of  him,  what  virtue  did  by  a  direct  line 
lead  to  perfection,  that  so  a  man  might  shun  the  snares  of  Satan.  He  bade  every 
one  of  them  speak  his  opinion  ;  one  said,  watching  and  sobriety  ;  another  said, 
fasting  and  discipline  ;  a  third  said,  humble  prayer  ;  a  fourth  said,  poverty  and 
obedience  ;  and  another,  piety  and  works  of  mercy  ;  but  when  every  one  has  spoken 
his  mind,  his  answer  was,  That  all  these  were  excellent  graces  indeed,  but  discretion 
was  the  chief  of  them  all.  And  so  beyond  doubt  it  is  ;  being  the  very  Auriga  virlulum, 
the  guide  of  all  virtuous  and  religious  actions,  the  moderator  and  orderer  of  all 
the  affections  ;  for  whatsoever  is  done  with  it  is  virtue,  and  what  without  it  is  vice. 
An  ounce  of  discretion  is  said  to  be  worth  a  pound  of  learning.  As  zeal  without 
knowledge  is  blind,  so  knowledge  without  discretion  is  lame,  like  a  sword  in  a  mad 
man's  hand,  able  to  do  much,  apt  to  do  nothing.  Tolle  hanc  et  virtus  vitium  erit. 
He  that  will  fast  must  fast  with  discretion,  he  must  so  mortify  that  he  does  not 
kill  his  flesh  ;  he  that  gives  alms  to  the  poor,  must  do  it  with  discretion,  Omni  peienti 
non  omnia  petenti — to  every  one  that  doth  ask,  but  not  everything  that  he  doth 
ask  ;  so  likewise  pray  with  discretion,  observing  place  and  time  ;  place,  lest  he  be 
reputed  a  hypocrite  ;  time,  lest  he  be  accounted  a  heretic.  Thus  it  is  that  discretion 
is  to  be  made  the  guide  of  all  religious  performances. — Quoted  by  John  Spencer, 
1658. 

Verse  6. — What  doth  the  text  say?  "The  righteous  (that  is  the  bountiful) 
shall  be  in  everlasting  remembrance."  God  remembers  our  good  deeds,  when  he 
rewards  them  (as  he  does  our  prayers,  when  he  hears  them).  If  to  remember,  then, 
be  to  reward,  an  everlasting  reward  is  our  everlasting  remembrance.  .  .  .  Now 
in  those  who  are  to  be  partakers  of  mercy,  the  divine  wisdom  requires  this  congruity, 
that  they  be  such  as  have  been  ready  to  show  mercy  to  others. — Joseph  Mede,  1586 — 
1638. 

Verse  6. — "The  righteous  shall  be  in  everlasting  remembrance."  The  stately  and 
durable  pyramids  of  Egypt  have  not  transmitted  to  posterity  even  the  names  of 
those  buried  in  them.  And  what  has  even  embalming  done,  but  tossed  them  about, 
and  exposed  them  to  all  the  world  as  spectacles  to  the  curious,  of  meanness,  or 
horror  ?  But  the  piety  of  Abraham,  of  Jacob,  of  David  and  Samuel,  of  Hezekiah, 
Josiah  and  others,  is  celebrated  to  this  very  day.  So  when  pyramids  shall  sink, 
and  seas  cease  to  roll,  when  sun  and  moon  and  stars  shall  be  no  more,  "the  righteous 
shall  be  in  everlasting  remembrance." — John  Dun,  1790 

Verse  7. — "He  shall  not  be  afraid  of  evil  tidings."  How  can  you  affright  him  ? 
Bring  him  word  his  estate  is  ruined  ;  "  yet  my  inheritance  is  safe,"  says  he.  Your 
wife,  or  child,  or  dear  friend  is  dead  ;  "  yet  my  Father  lives."  You  yourself  must 
die  ;  "  well,  then,  I  go  home  to  my  Father,  and  to  my  inheritance." 

For  the  public  troubles  of  the  Church,  doubtless  it  is  both  a  most  pious  and 
generous  temper,  to  be  more  deeply  affected  for  these  than  for  all  our  private  ones  ; 
and  to  sympathise  in  the  common  calamities  of  any  people,  but  especially  of  God's 
own  people,  hath  been  the  character  of  men  near  unto  him.  Observe  the  pathetical 
strains  of  the  prophet's  bewailing,  when  he  foretells  the  desolation  even  of  foreign 
kingdoms,  much  more  of  the  Lord's  chosen  people,  still  mindful  of  Sion,  and  mournful 
of  her  distresses.  (Jer.  ix.  1,  and  the  whole  Book  of  Lamentations.)  Yet  even 
in  this,  with  much  compassion,  there  is  a  calm  in  a  believer's  mind  ;  he  finds  amidst 
all  hard  news,  yet  still  a  fixed  heart,  trusting,  satisfied  in  this,  that  deliverance  shall 
come  in  due  time,  Ps.  cii.  13,  and  that  in  those  judgments  that  are  inflicted,  men 
shall  be  humbled  and  God  exalted,  Isaiah  ii.  11,  and  v.  15,  16  ;  and  that  in  all 
tumults  and  changes,  and  subversion  of  states,  still  the  throne  of  God  is  fixed,  and 
with  that  the  believer's  heart  likewise,  Ps.  xciii.  2.  So  Ps.  xxix.  10. — Robert  Leighlon. 

Verse  1. — "He  shall  not  be  afraid,"  etc.  If  a  man  would  lead  a  happy  life,  let 
him  but  seek  a  sure  object  for  his  trust,  and  he  shall  be  safe  :  "He  shall  not  be  afraid 
of  evil  tidings  :  his  heart  is  fixed,  trusting  in  the  Lord."  A  man  that  puts  his  con 
fidence  in  God,  if  he  hears  bad  news  of  mischief  coming  towards  him,  as  suppose 
a  bad  debt,  a  loss  at  sea,  accidents  by  fire,  tempests,  or  earthquakes,  as  Job  had 
his  messengers  of  evil  tidings,  which  came  thick  and  threefold  upon  him,  yet  he 
is  not  afraid,  for  his  heart  is  fixed  on  God  :  he  hath  laid  up  his  confidence  in  God, 
therefore  his  heart  is  kept  in  an  equal  poise  ;  he  can  say,  as  Job,  "  The  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  name  of  the  Lord,"  Job  i.  21.  His 


24  EXPOSITIONS    OF    THE    PSALMS. 

comforts  did  not  ebb  and  flow  with  the  creature,  but  his  heart  was  fixed,  trusting 
in  the  Lord. — Thomas  Manton. 

Verse  7  (first  clause). — The  good  man  will  not  be  alarmed  by  any  report  of  danger, 
whilst  the  dishonest  man,  conscious  of  his  wickedness,  is  always  in  a  state  of  fear. — 
George  Phillips. 

Verse  7. — "His  heart  is  fixed,"  or  prepared,  ready,  and  in  arms  for  all  services  ; 
resolved  not  to  give  back,  able  to  meet  all  adventures,  and  stand  its  ground.  God 
is  unchangeable  ;  and  therefore  faith  is  invincible,  for  it  sets  the  heart  on  him  ; 
fastens  it  there  on  the  rock  of  eternity  ;  then  let  winds  blow  and  storms  arise,  it 
cares  not. — Robert  Leighton. 

Verse  7. — "His  heart  is  fixed " — established  fearlessly.  So  Moses,  with  the 
Red  Sea  before  and  the  Egyptian  foes  behind  (Exod.  xiv.  13) ;  Jehoshaphat  before 
the  Ammonite  horde  of  invaders  (2  Chron.  xx.  12,  15,  17)  ;  Asa  before  Zerah,  the 
Ethiopian's  "  thousand  thousand,  and  three  hundred  chariots  "  (2  Chron.  xiv. 
9 — 12).  Contrast  with  the  persecuted  David's  fearless  trust,  Saul's  panic-stricken 
feeling  at  the  Philistine  invasion,  inasmuch  as  he  repaired  for  help  to  a  witch.  How 
bold  were  the  three  youths  in  prospect  of  Nebuchadnezzar's  fiery  furnace  1  How 
fearless  Stephen  before  the  council !  Basilius  could  say,  in  answer  to  the  threats 
of  Csesar  Valens,  "  such  bug-bears  should  be  set  before  children."  Athanasius 
said  of  Julian,  his  persecutor,  "  He  is  a  mist  that  will  soon  disappear." — A.  R.  Fausset. 

Verse  1. — "Trusting  in  the  Lord,"  I  need  not  prove  that  a  man  can  have  no 
other  sure  comfort  and  support.  For  what  can  he  confide  in  ?  His  treasure  ? 
This  may  soon  be  exhausted,  or  it  may  awaken  the  avarice  or  ambition  of  a  powerful 
enemy,  as  Hezekiah's  did  the  king  of  Babylon,  and  so  instead  of  being  a  defence, 
prove  the  occasion  of  his  ruin.  Can  he  confide  in  power  ?  Alas,  he  knows  that 
when  this  is  grown  too  big  to  fall  by  any  other  hands,  it  generally  falls  by  its  own. 
Can  he  finally  confide  in  worldly  wisdom  ?  Alas,  a  thousand  unexpected  accidents, 
and  unobserved  latent  circumstances,  cross  and  frustrate  this,  and  render  the 
Ahithophels  not  only  unfortunate,  but  often  contemptible  too. — Richard  Lucas, 
1648—1715 

Verse  8. — "His  heart  is  established."  Happy,  surely,  is  the  man  whose  heart 
is  thus  established.  Others  may  be  politic,  he  only  is  wise  ;  others  may  be  fortunate, 
he  only  is  great ;  others  may  drink  deeper  draughts  of  sensual  pleasure,  he  only 
can  eat  of  the  tree  of  life,  which  is  in  the  midst  of  the  paradise  of  God.  He  is  an 
image  of  that  great  Being  whom  he  trusts  ....  and  in  the  midst  of  storms,  and 
thunders,  and  earthquakes  sits  himself  serene  and  undisturbed,  bidding  the  prostrate 
world  adore  the  Lord  of  the  universe. — George  Gleig,  1803. 

Verse  8. — "Until  he  see  his  desire  upon  his  enemies."  His  faith  will  not  fail, 
nor  shrink,  nor  change,  while  one  by  one  his  enemies  are  brought  to  the  knowledge 
of  the  truth  and  the  love  of  Christ,  and  he  shall  see  his  heart's  desire  fulfilled  upon 
them,  even  that  they  may  be  saved. — Plain  Commentary. 

Verse  8. — "  Until  he  see  his  desire  upon  his  enemies."  Or,  according  to  the  original, 
Until  he  looks  upon  his  oppressors ;  that  is,  till  he  behold  them  securely,  and,  as 
we  say,  confidently  looks  in  their  faces  ;  as  being  now  no  longer  under  their  power, 
but  being  freed  from  their  tyranny  and  oppression. — Thomas  Fenton. 

Verse  9. — When  all  the  flashes  of  sensual  pleasure  are  quite  extinct,  when  all  the 
flowers  of  secular  glory  are  withered  away  ;  when  all  earthly  treasures  are  buried 
in  darkness  ;  when  this  world,  and  all  the  fashion  of  it,  are  utterly  vanished  and 
gone,  the  bountiful  man's  state  will  be  still  firm  and  flourishing,  and  "his  righteousness 
shall  endure  for  ever."  "His  horn  shall  be  exalted  with  honour."  A  horn  is  an  emblem 
of  power ;  for  it  is  the  beast's  strength,  offensive  and  defensive  :  and  of  plenty, 
for  it  hath  within  it  a  capacity  apt  to  contain  what  is  put  into  it ;  and  of  sanctity, 
for  in  it  was  put  the  holy  oil,  with  which  kings  were  consecrated  ;  and  of  dignity, 
both  in  consequence  upon  the  reasons  mentioned  (as  denoting  might,  and  influence, 
and  sacredness  accompanying  sovereign  dignity)  and  because  also  it  is  an  especial 
beauty  and  ornament  to  the  creature  which  hath  it ;  so  that  this  expression,  "his 
horn  shall  be  exalted  with  honour,"  may  be  supposed  to  import  that  an  abundance 
of  high,  and  holy,  of  firm  and  solid  honour  shall  attend  upon  the  bountiful  person. 
.  .  .  God  will  thus  exalt  the  bountiful  man's  horn  even  here  in  this  world,  and  to  an 
infinitely  higher  pitch  he  will  advance  it  in  a  future  state. — Isaac  Barrow,  1630 — 1677. 

Verse  9. — "For  ever."     The  Hebrew  phrase  in  this  text  is  not  oViy^  in  seculum, 


PSALM    THE    HUNDRED    AND    TWELFTH.  25 

which  is  sometimes  used  of  a  limited  eternity,  but  y>,  in  eternum,  which  seems  more 
expressive  of  an  endless  duration,  and  is  the  very  same  phrase  whereby  the  duration 
of  God's  righteousness  is  expressed  in  the  foregoing  Psalm  at  the  third  verse. — 
William  Berriman,  1688—1749. 

Verses  9,  10. — These  words  are  an  enlargement  of  the  character,  begun  at  the 
first  verse,  of  the  blessed  man  that  feareth  the  Lord,  that  delighteth  greatly  in 
his  commandments.  The  author  closes  that  character  with  an  amiable  description 
of  his  charity,  and  so  leaves  on  our  minds  a  strong  impression,  that  benevolence 
of  heart  when  displayed  in  the  benefaction  of  the  hand  is  the  surest  mark  and  fairest 
accomplishment  of  a  moral  and  religious  mind  ;  which,  whether  it  rewards  the 
worthy,  or  relieves  the  unworthy  object,  is  the  noblest  imitation  of  the  dealings 
of  God  with  mankind.  For  he  rewardeth  the  good  if  any  can  be  called  so  but  him 
self,  (though  the  name  good  is  but  God  spread  out).  He  beareth  even  with  the 
wicked  and  stretcheth  out  his  hand  to  save  even  them. — Michael  Cox. 

Verse  10. — "The  wicked."  The  word  vvi,  the  wicked,  is  used  emphatically,  by 
the  Jews,  to  denote  him  who  neither  gives  to  the  poor  himself,  nor  can  endure  to 
see  other  people  give  ;  while  he  who  deserves  but  one  part  of  this  character  is  only 
said  to  have  an  evil  eye  in  regard  of  other  people's  substance,  or  in  regard  of  his  own. — 
Mishna. 

Verse  10. — "The  wicked  shall  see  it  and  be  grieved,"  etc. — The  sight  of  Christ  in 
glory  with  his  saints,  will,  in  an  inexpressible  manner  torment  the  cruciflers  of  the 
one,  and  the  persecutors  of  the  other  ;  as  it  will  show  them  the  hopes  and  wishes 
of  their  adversaries  all  granted  to  the  full,  and  all  their  own  "  desires  "  and  designs 
for  ever  at  an  end  ;  it  will  excite  envy  which  must  prey  upon  itself,  produce  a  grief 
which  can  admit  of  no  comfort,  give  birth  to  a  worm  which  can  never  die,  and  blow 
up  those  fires  which  nothing  can  quench. — George  Home. 

Verse  10. — "The  wicked  shall  see  it,  and  be  grieved,"  etc.  It  is  the  property  of 
the  Devil,  not  to  mistake  the  nature  of  virtue,  and  esteem  it  criminal,  but  to  hate 
it  for  this  reason,  because  it  is  good,  and  therefore  most  opposite  to  his  designs. 
The  wicked,  as  his  proper  emissaries,  resemble  him  in  this,  and  grieve  to  have  the 
foulness  of  their  vices  made  conspicuous  by  being  placed  near  the  light  of  virtuous 
example.  .  .  .  They  may,  like  the  giants  of  ancient  fable,  attempt  a  romantic 
war  with  heaven  ;  but  all  their  preparations  for  that  purpose  must  recoil  with 
double  force  upon  themselves,  and  cover  them  with  shame  and  confusion.  ...  If 
such  be  the  effect  of  their  malice  in  the  present  life,  that,  instead  of  injuring  those 
they  rage  against,  it  usually  turns  to  their  own  vexation,  how  much  more,  when 
the  scene  shall  open  in  the  life  to  come.  .  .  .  They  shall  continue  then  to  gnash 
their  teeth  (the  wretched  amusement  of  that  cursed  state)  as  well  in  grief  and  anguish 
for  their  own  torments,  as  in  rage  and  envy  at  the  abundant  honour  which  is  done 
the  saints. — William  Berriman. 

Verse  10. — "The  wicked  shall  see  it,  and  be  grieved  "  ;  that  is,  he  shall  have  secret 
indignation  in  himself  to  see  matters  go  so  ;  "he  shall  gnash  with  his  teeth,  and  melt 
away."  Gnashing  of  teeth  is  caused  by  vexing  the  heart ;  and  therefore  it  follows, 
"  he  melts  away  "  ;  which  notes  (melting  is  from  the  heart)  an  extreme  heat  within. 
The  sense  is  very  suitable  to  that  of  Eliphaz  (Job  v.  2)  "  wrath  slayeth  the  foolish," 
or  wrath  makes  him  melt  away,  it  melts  his  grease  with  chafing,  as  we  say  of  a  man 
furiously  vexed.  Hence  that  deplorable  condition  of  the  damned,  who  are  cast 
out  of  the  presence  of  God  for  ever,  is  described  by  "  weeping,  and  wailing,  and 
gnashing  of  teeth  "  ;  which  imports  not  only  pain,  but  extreme  vexing  at,  or  in 
themselves.  These  finally  impenitent  ones  shall  be  slain  for  ever  with  their  own 
wrath,  as  well  as  with  the  wrath  of  God. — Joseph  Caryl. 

Verse  10. — "The  wicked  shall  see  it."  The  Psalm  which  speaks  of  the  blessedness 
of  the  saints  also  bears  solemn  testimony  to  the  doom  of  the  wicked.  Cowper  sings 
as  if  this  verse  was  before  his  eyes. 

.     .     .     The  same  word,  that  like  the  polished  share 
Ploughs  up  the  roots  of  a  believer's  care, 
Kills,  too,  the  flow'ry  weeds  where'er  they  grow, 
That  bind  the  sinner's  Bacchanalian  brow. 
Oh  that  unwelcome  voice  of  heavenly  love. 
Sad  messenger  of  mercy  from  above, 
How  does  it  grate  upon  his  thankless  ear, 
Crippling  his  pleasures  with  the  cramp  of  fear  ; 


26  EXPOSITIONS    OF    THE    PSALMS. 

His  will  and  judgment  at  continual  strife, 
That  civil  war  embitters  all  his  life  ; 
In  vain  he  points  his  pow'rs  against  the  skies, 
In  vain  he  closes  or  averts  his  eyes  ; 
Truth  will  intrude. 

Verse  10. — "He  shall  gnash  with  his  teeth."  An  enraged  man  snaps  his  teeth 
together,  as  if  about  to  bite  the  object  of  his  anger.  Thus  in  the  book  Ramyanum, 
the  giant  Ravanan  is  described  as  in  his  fury  gnashing  together  his  "  thirty-two 
teeth  1  "  Of  angry  men  it  is  frequently  said,  "  Look  at  the  beast,  how  he  gnashes 
his  teeth  !  "  "Go  near  that  fellow  !  not  I,  indeed  !  he  will  only  gnash  his  teeth." — 
Joseph  Roberts. 

Verse  10. — "He  shall  gnash  with  his  teeth,  and  melt  away."  The  effect  of  envy, 
which  consumes  the  envious.  Thus  the  poet :  "  Envy  is  most  hateful,  but  has 
some  good  in  it,  for  it  makes  the  eyes  and  the  heart  of  the  envious  to  pine  away." — • 
John  Le  Clerc,  1657—1736. 


HINTS    TO    PREACHERS. 

Verse  1. — "Praise  ye  the  LORD."  I.  Who  should  be  praised  ?  Not  man,  self, 
wealth,  etc.,  but  God  only.  II.  Who  should  praise  him  ?  All  men,  but  specially 
his  people,  the  blessed  ones  described  in  this  Psalm.  III.  Why  should  they  do  it  ? 
For  all  the  reasons  mentioned  in  succeeding  verses.  IV.  How  should  they  do  it  ? 
Chiefly  by  leading  such  a  life  as  is  here  described. 

Verse  1  (second  clause). — I.  Fear  of  the  Lord  ;  what  it  is.  II.  Its  connection 
with  the  delight  mentioned.  III.  The  qualities  in  the  commandments  which  excite 
delight  in  godfearing  minds. 

Verse  2. — The  real  might  of  the  holy  seed  and  their  true  blessedness. 

Verse  3. — The  riches  of  a  Christian  :  content,  peace,  security,  power  in  prayer, 
promises,  providence,  yea,  God  himself. 

Verse  3. — The  enduring  character  of  true  righteousness.  1.  Based  on  eternal 
principles.  2.  Growing  out  of  an  incorruptible  seed.  3.  Sustained  by  a  faithful 
God.  4.  United  to  the  everliving  Christ. 

Verse  3. — Connection  of  the  two  clauses — How  to  be  wealthy  and  righteous. 
Note  the  following  verses,  and  show  how  liberality  is  needful  if  rich  men  would 
be  righteous  men. 

Verse  4  (whole  verse) — I.  The  upright  have  their  dark  times.  II.  They  shall 
receive  comfort.  III.  Their  own  character  will  secure  this. 

Verse  4  (first  clause). — I.  The  character  of  the  righteous  :  "  upright,"  "  gracious," 
etc.  II.  His  privilege.  1.  Light  as  well  as  darkness.  2.  More  light  than  darkness. 
3.  Light  in  darkness  :  inward  light  in  the  midst  of  surrounding  darkness.  Light 
seen  above,  when  all  is  dark  below.  Even  darkness  itself  becomes  the  harbinger 
of  day.— G.  R. 

Verse  4  (last  clause). — A  Trinity  of  excellencies  found  in  true  Christians,  in  Christ, 
and  in  God  :  their  union  forms  a  perfect  character  when  they  are  well  balanced. 
Show  how  they  are  exemplified  in  daily  life. 

Verse  5. — I.  A  good  man  is  benevolent,  but  a  benevolent  man  is  not  always 
good.  II.  A  good  man  is  prudent,  but  a  prudent  man  is  not  always  a  good  man. 
There  must  first  be  goodness  and  then  its  fruits.  "  Make  the  tree  good,"  etc. — 
G.  R. 

Verse  5. — "Lending."  I.  It  is  to  be  done.  II.  It  is  to  be  done  as  a  favour  ; 
borrowing  is  seeking  alms.  III.  It  should  be  done  very  discreetly.  Add  to  this  a 
homily  on  borrowing  and  repaying. 

Verse  6. — I.  In  this  life  the  Christian  is,  1,  Steadfast ;  2,  Calm  ;  3,  Unconquer 
able  :  and  II.  When  this  life  is  over  his  memory  is,  1,  Beloved  ;  2,  Influential  ; 
3,  Perpetual. 

Verse  6. — I.  The  character  of  the  righteous  is  eternal  :  "  surely,"  etc.  II.  His 
influence  upon  others  is  eternal  :  "  shall  be  had,"  etc. — G.  R. 

Verse  7. — 1.  "He  shall  not  be  afraid,"  etc.  :  peaceful.  2.  "His  heart  is  fixed  "  : 
restful.  3.  "Trusting  in  the  Lord"  :  trustful ;  the  cause  of  the  former. 


PSALM    THE    HUNDRED    AND    TWELFTH.  27 

Verse  7. — I.  The  waves  :  "  evil  tidings."  II.  The  steady  ship  :  "  he  shall 
not  be  afraid."  III.  The  anchor  :  "  his  heart  is  fixed,  trusting."  IV.  The 
anchorage  :  "  in  the  Lord." 

Verse  8. — Heart  establishment,  the  confidence  which  flows  from  it,  the  sight 
which  shall  be  seen  by  him  who  possesses  it. 

Verse  8.— I.  The  security  of  the  righteous  :  "  his  heart  is  established."  II.  His 
tranquillity  :  "  he  shall  not  be  afraid  ;  "  and,  III.  His  expectancy  :  "  until,"  etc. 
— G.  R. 

Verse  9. — Benevolence  :  its  exercise  in  almsgiving,  its  preserving  influence 
upon  character,  and  the  honour  which  it  wins. 

Verse  10. — I.  What  the  wicked  must  see,  and  its  effect  upon  them.  II.  What 
they  shall  never  see  (their  desire),  and  the  result  of  their  disappointment. 


PSALM    CXIII. 

TITLE  AND  SUBJECT. — This  Psalm  is  one  of  pure  praise,  and  contains  but  little 
which  requires  exposition  ;  a  warm  heart  full  of  admiring  adoration  of  the  Most  High 
will  best  of  all  comprehend  this  sacred  hymn.  Its  subject  is  the  greatness  and  con 
descending  goodness  of  the  God  of  Israel,  as  exhibited  in  lifting  up  the  needy  from  their 
low  estate.  It  may  fitly  be  sung  by  the  church  during  a  period  of  revival  after  it  has 
long  been  minished  and  brought  low.  With  this  Psalm  begins  the  Hallel,  or  Hallelujah 
of  the  Jews,  which  was  sung  at  their  solemn  feasts  :  we  will  therefore  call  it  THE  COM 
MENCEMENT  OF  THE  HALLEL.  Dr.  Edersheim  tells  us  that  the  Talmud  dwells  upon 
the  peculiar  suitableness  of  the  Hallel  to  the  Passover,  "since  it  not  only  recorded  the 
goodness  of  God  towards  Israel,  but  especially  their  deliverance  from  Egypt,  and  therefore 
appropriately  opened  with  'Praise  ye  Jehovah,  ye  servants  of  Jehovah,' — and  no  longer 
servants  of  Pharaoh."  Its  allusions  to  the  poor  in  the  dust  and  the  needy  upon  the 
dunghill  are  all  in  keeping  with  Israel  in  Egypt,  and  so  also  is  the  reference  to  the  birth 
of  numerous  children  where  they  were  least  expected. 

DIVISION. — No  division  need  be  made  in  the  exposition  of  this  Psalm,  except  it 
be  that  which  is  suggested  by  the  always  instructive  headings  supplied  by  the  excellent 
authors  of  our  common  version  :  an  exhortation  to  praise  God,  for  his  excellency,  1 — 5  ; 
for  his  mercy,  6 — 9. 

EXPOSITION. 

pRAISE  ye  the  LORD.     Praise,  O  ye  servants   of    the   LORD,    praise  the 
*      name  of  the  LORD. 

2  Blessed  be  the  name  of  the  LORD  from  this  time  forth  and  for  evermore. 

3  From  the  rising  of  the  sun  unto  the  going  down  of  the  same  the  LORD'S 
name  is  to  be  praised. 

4  The  LORD  is  high  above  all  nations,  and  his  glory  above  the  heavens. 

5  Who  is  like  unto  the  LORD  our  God,  who  dwelleth  on  high, 

6  Who  humbleth  himself  to  behold  the  things  that  are  in  heaven,  and  in 
the  earth  ! 

7  He  raiseth  up  the  poor  out  of  the  dust,  and  lifteth  the  needy  out  of  the 
dunghill  ; 

8  That  he  may  set  him  with  princes,  even  with  the  princes  of  his  people. 

9  He  maketh  the  barren  woman  to  keep  house,  and  to  be  a  joyful  mother 
of  children.     Praise  ye  the  LORD. 

1.  "Praise  ye  the  LORD,"  or  Hallelujah,  praise  to  JAH  Jehovah.  Praise  is  an 
essential  offering  at  all  the  solemn  feasts  of  the  people  of  God.  Prayer  is  the  myrrh, 
and  praise  is  the  frankincense,  and  both  of  these  must  be  presented  unto  the  Lord. 
How  can  we  pray  for  mercy  for  the  future  if  we  do  not  bless  God  for  his  love  in  the 
past  ?  The  Lord  hath  wrought  all  good  things  for  us,  let  us  therefore  adore  him. 
All  other  praise  is  to  be  excluded,  the  entire  devotion  of  the  soul  must  be  poured 
out  unto  Jehovah  only.  "Praise,  0  ye  servants  of  the  LORD."  Ye  above  all  men, 
for  ye  are  bound  to  do  so  by  your  calling  and  profession.  If  God's  own  servants 
do  not  praise  him,  who  will  ?  Ye  are  a  people  near  unto  him,  and  should  be  heartiest 
in  your  loving  gratitude.  While  they  were  slaves  of  Pharaoh,  the  Israelites  uttered 
groans  and  sighs  by  reason  of  their  hard  bondage  ;  but  now  that  they  had  become 
servants  of  the  Lord,  they  were  to  express  themselves  in  songs  of  joy.  His  service  is 
perfect  freedom,  and  those  who  fully  enter  into  it  discover  in  that  service  a  thousand 
reasons  for  adoration.  They  are  sure  to  praise  God  best  who  serve  him  best ;  indeed, 
service  is  praise.  "Praise  the  name  of  the  Lord"  :  extol  his  revealed  character, 
magnify  every  sacred  attribute,  exult  in  all  his  doings,  and  reverence  the  very  name 


PSALM    THE    HUNDRED    AND    THIRTEENTH.  29 

by  which  he  is  called.  The  name  of  Jehovah  is  thrice  used  in  this  verse,  and  may 
by  us  who  understand  the  doctrine  of  the  Trinity  in  Unity  be  regarded  as  a  thinly- 
veiled  allusion  to  that  holy  mystery.  Let  Father,  Son  and  Holy  Spirit,  all  be  praised 
as  the  one,  only,  living,  and  true  God.  The  close  following  of  the  words,  "Hallelu-jah, 
Hallelu,  Hallelu,"  must  have  had  a  fine  effect  in  the  public  services.  Dr.  Edersheim 
describes  the  temple  service  as  responsive,  and  says  "  Every  first  line  of  a  Psalm 
was  repeated  by  the  people,  while  to  each  of  the  others  they  responded  by  a  'Hallelu 
jah  '  or  '  Praise  ye  the  Lord  '  thus — 

The  Levites  began  :    'Hallelujah  '  (Praise  ye  the  Lord). 

The  people  repeated  :   'Hallelu  Jah.' 

The  Levites  :    '  Praise  (Hallelu),  O  ye  servants  of  Jehovah.' 

The  people  responded  :    'Hallelu  Jah.' 

The  Levites  :    '  Praise  (Hallelu)  the  name  of  Jehovah.' 

The  people  responded  :    'Hallelu  Jah.'  " 

These  were  not  vain  repetitions,  for  the  theme  is  one  which  we  ought  to  dwell  upon  ; 
it  should  be  deeply  impressed  upon  the  soul,  and  perseveringly  kept  prominent 
in  the  life. 

2.  "Blessed  be  the  name  of  the  LORD."     While  praising  him  aloud,  the  people 
were  also  to  bless  him  in  the  silence  of  their  hearts,  wishing  glory  to  his  name,  success 
to  his  cause,  and  triumph  to  his  truth.     By  mentioning  the  name,  the  Psalmist 
would  teach  us  to  bless  each  of  the  attributes  of  the  Most  High,  which  are  as  it  were 
the  letters  of  his  name  ;  not  quarrelling  with  his  justice  or  his  severity,  nor  servilely 
dreading  his  power,  but  accepting  him  as  we  find  him  revealed  in  the  inspired  word 
and  by  his  own  acts,  and  loving  him  and  praising  him  as  such.     We  must  not  give 
the  Lord  a  new  name  nor  invent  a  new  nature,  for  that  would  be  the  setting  up  of  a 
false  god.     Every  time  we  think  of  the  God  of  Scripture  we  should  bless  him,  and 
his  august  name  should  never  be  pronounced  without  joyful  reverence.     "From 
this  time  forth."     If  we  have  never  praised  him  before,  let  us  begin  now.     As  the 
Passover  stood  at  the  beginning  of  the  year  it  was  well  to  commence  the  new  year 
with  blessing  him  who  wrought  deliverance  for  his  people.     Every  solemn  feast  had 
its  own  happy  associations,  and  might  be  regarded  as  a  fresh  starting-place  for 
adoration.     Are  there  not  reasons  why  the  reader  should  make  the  present  day  the 
opening  of  a  year  of  praise  ?    When  the  Lord  says,  "  From  this  time  will  I  bless 
you,"  we  ought  to  reply,  "  Blessed  be  the  name  of  the  Lord  from  this  time  forth." 

"And  for  evermore  "  :  eternally.  The  Psalmist  could  not  have  intended  that 
the  divine  praise  should  cease  at  a  future  date  however  remote.  "  For  evermore  " 
in  reference  to  the  praise  of  God  must  signify  endless  duration  :  are  we  wrong  in 
believing  that  it  bears  the  same  meaning  when  it  refers  to  gloomier  themes  ?  Can 
our  hearts  ever  cease  to  praise  the  name  of  the  Lord  ?  Can  we  imagine  a  period  in 
which  the  praises  of  Israel  shall  no  more  surround  the  throne  of  the  Divine  Majesty  ? 
Impossible.  For  ever,  and  more  than  "  for  ever,"  if  more  can  be,  let  him  be 
magnified. 

3.  "From  the  rising  of  the  sun  unto  the  going  down  of  the  same  the  LOUD' s  name  is  to 
be  praised."     From  early  morn  till  eve  the  ceaseless  hymn  should  rise  unto  Jehovah's 
throne,  and  from  east  to  west  over  the  whole  round  earth  pure  worship  should  be 
rendered  unto  his  glory.     So  ought  it  to  be  ;  and  blessed  be  God,  we  are  not  without 
faith  that  so  it  shall  be.     We  trust  that  ere  the  world's  dread  evening  comes,  the 
glorious  name  of  the  Lord  will  be  proclaimed  among  all  nations,  and  all  people  shall 
call  him  blessed.     At  the  first  proclamation  of  the  gospel  the  name  of  the  Lord  was 
glorious  throughout  the  whole  earth  ;   shall  it  not  be  much  more  so  ere  the  end  shall 
be  ?     At  any  rate,  this  is  the  desire  of  our  souls.     Meanwhile,  let  us  endeavour  to 
sanctify  every  day  with  praise  to  God.     At  early  dawn  let  us  emulate  the  opening 
flowers  and  the  singing  birds, 

"  Chanting  every  day  their  lauds, 
While  the  grove  their  song  applauds  ; 
Wake  for  shame  my  sluggish  heart, 
Wake  and  gladly  sing  thy  part." 

It  is  a  marvel  of  mercy  that  the  sun  should  rise  on  the  rebellious  sons  of  men,  and 
prepare  for  the  undeserving  fruitful  seasons  and  days  of  pleasantness  ;  let  us  for 
this  prodigy  of  goodness  praise  the  Lord  of  all.  From  hour  to  hour  let  us  renew 
the  strain,  for  each  moment  brings  its  mercy  ;  and  when  the  sun  sinks  to  his  rest, 
let  us  not  cease  our  music,  but  lift  up  the  vesper  hymn — 


30  EXPOSITIONS    OF    THE    PSALMS. 

"  Father  of  heaven  and  earth  ! 
I  bless  thee  for  the  night, 

The  soft  still  night  ! 
The  holy  pause  of  care  and  mirth, 

Of  sound  and  light. 
Now  far  in  glade  and  dell, 
Flower-cup,  and  bud,  and  bell 
Have  shut  around  the  sleeping  woodlark's  nest, 
The  bee's  long-murmuring  toils  are  done, 
And  I,  the  o'erwearied  one, 
Bless  thee,  O  God,  O  Father  of  the  oppressed  ! 
With  my  last  waking  thought." 

4.  "The  LORD  is  high  above  all  nations."     Though  the  Gentiles  knew  him  not, 
yet  was  Jehovah  their  ruler  :    their  false  gods  were  no  gods,  and  their  kings  were 
puppets  in  his  hands.     The  Lord  is  high  above  all  the  learning,  judgment,  and 
imagination  of  heathen  sages,  and  far  beyond  the  pomp  and  might  of  the  monarchs 
of  the  nations.     Like  the  great  arch  of  the  firmament,  the  presence  of  the  Lord 
spans  all  the  lands  wl     -e  dwell  the  varied  tribes  of  men,  for  his  providence  is 
universal :    this  may  wt-      excite  our  confidence  and  praise.     "And  his  glory  above 
the  heavens  :  "  higher  than  the  loftiest  part  of  creation  ;   the  clouds  are  the  dust  of 
his  feet,  and  sun,  moon,  and  stars  twinkle  far  below  his  throne.     Even  the  heaven 
of  heavens  cannot  contain  him.     His  glory  cannot  be  set  forth  by  the  whole  visible 
universe,  nor  even  by  the  solemn  pomp  of  angelic  armies  ;   it  is  above  all  conception 
and  imagination,  for  he  is  God — infinite.     Let  us   above   all  adore   him   who   is 
above  all. 

5.  "Who  is  like  unto  the  LORD  our  God?"     The  challenge  will  never  be  answered. 
None  can  be  compared  with  him  for  an  instant ;    Israel's  God  is  without  parallel ; 
our  own  God  in  covenant  stands  alone,  and  none  can  be  likened  unto  him.     Even 
those  whom  he  has  made  like  himself  in  some  respects  are  not  like  him  in  godhead, 
for  his  divine  attributes  are  many  of  them  incommunicable  and  inimitable.     None 
of  the  metaphors  and  figures  by  which  the  Lord  is  set  forth  in  the  Scriptures  can  give 
us  a  complete  idea  of  him  :    his  full  resemblance  is  borne  by  nothing  in  earth  or  in 
heaven.     Only  in  Jesus  is  the  Godhead  seen,  but  he  unhesitatingly  declared  "  he 
that  hath  seen  me  hath  seen  the  Father."     "Who  dwelleth  on  high."     In  the  height 
of  his  abode  none  can  be  like  him.     His  throne,  his  whole  character,  his  person,  his 
being,  everything  about  him,  is  lofty,  and  infinitely  majestic,  so  that  none  can  be 
likened  unto  him.     His  serene  mind  abides  in  the  most  elevated  condition,  he  is 
never  dishonoured,  nor  does  he  stoop  from  the  pure  holiness  and  absolute  perfection 
of  his  character.     His  saints  are  said  to  dwell  on  high,  and  in  this  they  are  the  reflec 
tion  of  his  glory  ;    but  as  for  himself,  the  height  of  his  dwelling-place  surpasses 
thought,  and  he  rises  far  above  the  most  exalted  of  his  glorified  people. 

"  Eternal  Power  !    whose  high  abode 
Becomes  the  grandeur  of  a  God  : 
Infinite  lengths  beyond  the  bounds 
Where  stars  revolve  their  little  rounds. 

44  The  lowest  step  around  thy  seat 
Rises  too  high  for  Gabriel's  feet ; 
In  vain  the  tall  archangel  tries 
To  reach  thine  height  with  wond'ring  eyes. 

"  Lord,  what  shall  earth  and  ashes  do  ? 
We  would  adore  our  Maker  too  ; 
From  sin  and  dust  to  thee  we  cry, 
The  Great,  the  Holy,  and  the  High  !  " 

6.  "Who  humbleth  himself  to  behold  the  things  that  are  in  heaven,  and  in  the  earth  !  " 
He  dwells  so  far  on  high  that  even  to  observe  heavenly  things  he  must  humble 
himself.     He  must  stoop  to  view  the  skies,  and  bow  to  see  what  angels  do.     What, 
then,  must  be  his  condescension,  seeing  that  he  observes  the  humblest  of  his  servants 
upon  earth,  and  makes  them  sing  for  joy  like  Mary  when  she  said,  "  Thou  hast 
regarded  the   low  estate  of  thine  handmaiden."     How  wonderful  are  those  words 
of  Isaiah,  "  For  thus  saith  the  high  and  lofty  One  that  inhabiteth  eternity,  whose 
name  is  Holy  ;   I  dwell  in  the  high  and  holy  place,  with  him  also  that  is  of  a  contrite 
and  humble  spirit,  to  revive  the  spirit  of  the  humble,  and  to  revive  the  heart  of  the 


PSALM    THE   HUNDRED    AND    THIRTEENTH.  31 

contrite  ones."  Heathen  philosophers  could  not  believe  that  the  great  God  was 
observant  of  the  small  events  of  human  history  ;  they  pictured  him  as  abiding  in 
serene  indifference  to  all  the  wants  and  woes  of  his  creatures.  "  Our  Rock  is  not 
as  their  rock  "  ;  we  have  a  God  who  is  high  above  all  gods,  and  yet  who  is  our  Father, 
knowing  what  we  have  need  of  before  we  ask  him  ;  our  Shepherd,  who  supplies  our 
needs  ;  our  Guardian,  who  counts  the  hairs  of  our  heads  ;  our  tender  and  considerate 
Friend,  who  sympathizes  in  all  our  griefs.  Truly  the  name  of  our  condescending 
God  should  be  praised  wherever  it  is  known. 

7.  "He  raiseth  up  the  poor  out  of  the  dust."     This  is  an  instance  of  his  gracious 
stoop  of  love  :    he  frequently  lifts  the  lowrest  of  mankind  out  of  their  poverty  and 
degradation,  and  places  them  in  positions  of  power  and  honour.     His  good  Spirit  is 
continually  visiting  the  down-trodden,  giving  beauty  for  ashes  to  those  who  are 
cast  down,  and  elevating  the  hearts  of  his  mourners  till  they  shout  for  joy.     These 
upliftings  of  grace  are  here  ascribed  directly  to  the  divine  hand,  and  truly  those 
who  have  experienced  them  will  not  doubt  the  fact  that  it  is  the  Lord  alone  who  brings 
his  people  up  from  the  dust  of  sorrow  and  death.     When  no  hand  but  his  can  help 
he  interposes,  and  the  work  is  done.     It  is  worth  while  to  be  cast  down  to  be  so 
divinely  raised  from  the  dust.     "And  lifteth  the  needy  out  of  the  dunghill,"  whereon 
they  lay  like  worthless  refuse,  cast  off  and  cast  out,  left  as  they  thought  to  rot  into 
destruction  and  to  be  everlastingly  forgotten.     How  great  a  stoop  from  the  height 
of  his  throne  to  a  dunghill !     How  wonderful  that  power  which  occupies>  itself  in 
lifting  up  beggars,  all  befouled  with  the  fllthiness  in  which  they  lay  I     Fot  he  lifts 
them  out  of  the  dunghill,  not  disdaining  to  search  them  out  from  amidst  the  base 
things  of  the  earth  that  he  may  by  their  means  bring  to  nought  the  great  ones,  and 
pour  contempt  upon  all  human  glorying.     What  a  dunghill  was  that  upon  which 
we  lay  by  nature  I     What  a  mass  of  corruption  is  our  original  estate  1     What  a 
heap  of  loathsomeness  we  have  accumulated  by  our  sinful  lives  !     What  reeking 
abominations  surround  us  in  the  society  of  our  fellow  men  !     We  could  never  have 
risen  out  of  all  this  by  our  own  efforts,  it  was  a  sepulchre  in  which  we  saw  corruption, 
and  were  as  dead  men.     Almighty  were  the  arms  which  lifted  us,  which  are  still 
lifting  us,  and  will  lift  us  into  the  perfection  of  heaven  itself.     Praise  ye  the  Lord. 

8.  "That  he  may  set  him  with  princes."     The  Lord  does  nothing  by  halves: 
when  he  raises  men  from  the  dust  he  is  not  content  till  he  places  them  among  the 
peers  of  his  kingdom.     We  are  made  kings  and  priests  unto  God,  and  we  shall  reign 
for  ever  and  ever.     Instead  of  poverty,  he  gives  us  the  wealth  of  princes  ;    and 
instead  of  dishonour,  he  gives  us  a  more  exalted  rank  than  that  of  the  great  ones  of 
the  earth.     "Even  with  the  princes  of  his  people."     All  his  people  are  princes,  and  so 
the  text  teaches  us  that  God  places  needy  souls  whom  he  favours  among  the  princes 
of  princes.     He  often  enables  those  who  have  been  most  despairing  to  rise  to  the 
greatest  heights  of  spirituality  and  gracious  attainment,  for  those  who  once  were 
last  shall  be  first.     Paul,  though  less  than  the  least  of  all  saints  was,  nevertheless, 
made  to  be  not  a  whit  behind  the  very  chief  of  the  apostles  ;   and  in  our  own  times, 
Bunyan,  the  blaspheming  tinker,  was  raised  into  another  John,  whose  dream  almost 
rivals  the  visions  of  the  Apocalypse. 

"  Wonders  of  grace  to  God  belong, 
Repeat  his  mercies  in  your  song." 

Such  verses  as  these  should  give  great  encouragement  to  those  who  are  lowest  in 
their  own  esteem.  The  Lord  poureth  contempt  upon  princes  ;  but  as  for  those  who 
are  in  the  dust  and  on  the  dunghill,  he  looks  upon  them  with  compassion,  acts 
towards  them  in  grace,  and  in  their  case  displays  the  riches  of  his  glory  by  Christ 
Jesus.  Those  who  have  experienced  such  amazing  favour  should  sing  continual 
hallelujahs  to  the  God  of  their  salvation. 

9.  "He  maketh  the  barren  woman  to  keep  house,  and  to  be  a  joyful  mother  of  children." 
The  strong  desire  of  the  easterns  to  have  children  caused  the  birth  of  offspring  to 
be  hailed  as  the  choicest  of  favours,  while  barrenness  was  regarded  as  a  curse  ;   hence 
this  verse  is  placed  last  as  if  to  crown  the  whole,  and  to  serve  as  a  climax  to  the 
story   of   God's   mercy.     The  glorious   Lord   displays  his   condescending   grace  in 
regarding  those  who  are  despised  on  account  of  their  barrenness,  whether  it  be  of 
body  or  of  soul.     Sarah,  Rachel,  the  wife  of  Manoah,  Hannah,  Elizabeth,  and  others 
were  all  instances  of  the  miraculous  power  of  God  in  literally  fulfilling  the  statement 
of  the  Psalmist.     Women  were  not  supposed  to  have  a  house  till  they  had  children  ; 
but  in  certain  cases  where  childless  women  pined  in  secret  the  Lord  visited  them  in 


32  EXPOSITIONS    OF    THE    PSALMS. 

mercy,  and  made  them  not  only  to  have  a  house,  but  to  keep  it.  The  Gentile  church 
is  a  spiritual  example  upon  a  large  scale  of  the  gift  of  fruitfulness  after  long  years 
of  hopeless  barrenness  ;  and  the  Jewish  church  in  the  latter  days  will  be  another 
amazing  display  of  the  same  quickening  power  :  long  forsaken  for  her  spiritual 
adultery,  Israel  shall  be  forgiven,  and  restored,  and  joyously  shall  she  keep  that 
house  which  now  is  left  unto  her  desolate.  Nor  is  this  all,  each  believer  in  the  Lord 
Jesus  must  at  times  have  mourned  his  lamentable  barrenness  ;  he  has  appeared 
to  be  a  dry  tree  yielding  no  fruit  to  the  Lord,  and  yet  when  visited  by  the  Holy 
Ghost,  he  has  found  himself  suddenly  to  be  like  Aaron's  rod,  which  budded,  and 
blossomed,  and  brought  forth  almonds.  Or  ever  we  have  been  aware,  our  barren 
heart  has  kept  house,  and  entertained  the  Saviour,  our  graces  have  been  multiplied 
as  if  many  children  had  come  to  us  at  a  single  birth,  and  we  have  exceedingly  rejoiced 
before  the  Lord.  Then  have  we  marvelled  greatly  at  the  Lord  who  dwelleth  on 
high,  that  he  has  deigned  to  visit  such  poor  worthless  things.  Like  Mary,  we  have 
lifted  up  our  Magnificat,  and  like  Hannah,  we  have  said  "There  is  none  holy  as  the 
Lord  ;  for  there  is  none  beside  thee  :  neither  is  there  any  rock  like  our  God." 

"Praise  ye  the  LORD."  The  music  concludes  upon  its  key-note.  The  Psalm 
is  a  circle,  ending  where  it  began,  praising  the  Lord  from  its  first  syllable  to  its  last. 
May  our  life-psalm  partake  of  the  same  character,  and  never  know  a  break  or  a 
conclusion.  In  an  endless  circle  let  us  bless  the  Lord,  whose  mercies  never  cease. 
Let  us  praise  him  in  youth,  and  all  along  our  years  of  strength  ;  and  when  we  bow 
in  the  ripeness  of  abundant  age,  let  us  still  praise  the  Lord,  who  doth  not  cast  off 
his  old  servants.  Let  us  not  only  praise  God  ourselves,  but  exhort  others  to  do  it ; 
and  if  we  meet  with  any  of  the  needy  who  have  been  enriched,  and  with  the  barren 
who  have  been  made  fruitful,  let  us  join  with  them  in  extolling  the  name  of  him 
whose  mercy  endureth  for  ever.  Having  been  ourselves  lifted  from  spiritual  beggary 
and  barrenness,  let  us  never  forget  our  former  estate  or  the  grace  which  has  visited 
us,  but  world  without  end  let  us  praise  the  Lord.  Hallelujah. 


EXPLANATORY    NOTES    AND    QUAINT    SAYINGS. 

Whole  Psalm. — With  this  Psalm  begins  the  Hallel,  which  is  recited  at  the  three 
great  feasts,  at  the  feast  of  the  Dedication  (Chanucca)  and  at  the  new  moons,  and 
not  on  New  Year's  day  and  the  day  of  Atonement,  because  a  cheerful  song  of  praise 
does  not  harmonise  with  the  mournful  solemnity  of  these  days.  And  they  are  recited 
only  in  fragments  during  the  last  days  of  the  Passover,  for  "  my  creatures,  saith 
the  Holy  One,  blessed  be  He,  were  drowned  in  the  sea,  and  ought  ye  to  break  out 
into  songs  of  rejoicing  ?  "  In  the  family  celebration  of  the  Passover  night  it  is  divided 
into  two  parts,  the  one  half,  Ps.  cxiii.  cxiv,  being  sung  before  the  repast,  before 
the  emptying  of  the  second  festal  cup,  and  the  other  half,  Ps.  cxv. — cxviii.,  after 
the  repast,  after  the  filling  of  the  fourth  cup,  to  which  the  v^ffavres  (Matt.  xxvi.  30, 
Mark  xiv.  26),  or  singing  a  hymn,  after  the  institution  of  the  Lord's  Supper,  which 
was  connected  with  the  fourth  festal  cup,  may  refer.  Paulus  Burgensis  styles 
Ps.  cxiii. — cxviii.  Alleluja  Jiidasorum  magnum.  (The  great  Alleluiah  of  the  Jews). 
This  designation  is  also  frequently  found  elsewhere.  But  according  to  the  prevailing 
custom,  Ps.  cxiii. — cxviii.,  and  more  particularly  Ps.  cxv. — cxviii.,  are  called  only 
Hallel  and  Ps.  cxxxvi.,  with  its  "  for  his  mercy  endureth  for  ever  "  repeated 
twenty-six  times,  bears  the  name  of  "The  Great  Hallel  "  (Wi^n  Sfci). — Frank  Delitzsch. 

Whole  Psalm. — The  Jews  have  handed  down  the  tradition,  that  this  Psalm, 
and  those  that  follow  on  to  the  cxviiith,  were  all  sung  at  the  Passover  ;  and  they  are 
denominated  "The  Great  Hallel."  This  tradition  shows,  at  all  events,  that  the 
ancient  Jews  perceived  in  these  six  Psalms  some  link  of  close  connection.  They  all 
sing  of  God  the  Redeemer,  in  some  aspect  of  his  redeeming  character  ;  and  this 
being  so,  while  they  suited  the  paschal  feast,  we  can  see  how  appropriate  they  would 
be  in  the  lips  of  the  Redeemer,  in  his  Upper  Room.  Thus — 

In  Psalm  cxiii.,  he  sang  praise  to  him  who  redeems  from  the  lowest  depth. 

In  Psalm  cxiv.,  he  sang  praise  to  him  who  once  redeemed  Israel,  and  shall  redeem 
Israel  again. 


PSALM    THE    HUNDRED    AND    THIRTEENTH.  33 

In  Psalm  cxv.,  he  uttered  a  song — over  earth's  fallen  idols — to  him  who  blesses 
Israel  and  the  world. 

In  Psalm  cxvi.,  he  sang  his  resurrection-song  of  thanksgiving  by  anticipation. 

In  Psalm  cxvii.,  he  led  the  song  of  praise  for  the  great  congregation. 

In  Psalm  cxviii.  (just  before  leaving  the  Upper  Room  to  go  to  Gethsemane), 
he  poured  forth  the  story  of  his  suffering,  conflict,  triumph  and  glorification. — 
A.  A.  Bonar. 

Whole  Psalm. — An  attentive  reader  of  the  Book  of  Psalms  will  observe,  that 
almost  every  one  of  them  has  a  view  to  Christianity.  Many,  if  not  most  of  the 
Psalms,  were  without  doubt  occasioned  originally  by  accidents  of  the  life  that  befell 
their  royal  author  ;  they  were  therefore  at  the  same  time  both  descriptive  of  the 
situation  and  life,  the  actions  and  sufferings,  of  King  David,  and  predictive  also  of 
our  Saviour,  who  was  all  along  represented  by  King  David,  from  whose  loins  he  was 
descended  according  to  the  flesh.  But  this  Psalm  appears  to  be  wholly  written  with 
a  view  to  Christianity.  It  begins  with  an  exhortation  to  all  true  servants  and 
zealous  worshippers  of  God,  to  "praise  his  name,"  at  all  times,  and  in  all  places  ; 
"from  this  time  forth  and  for  evermore,"  and  "from  the  rising  of  the  sun  unto  the  going 
down  thereof."  And  the  ground  of  this  praise  and  adoration  is  set  forth  in  the 
following  verses  to  be, — first,  the  glorious  majesty  of  his  Divine  nature  ;  and  next, 
the  singular  goodness  of  it  as  displayed  to  us  in  his  works  of  providence,  particularly 
by  exalting  those  who  are  abased,  and  his  making  the  barren  to  become  fruitful. 
His  lifting  the  poor  out  of  the  mire,  and  making  the  barren  woman  to  become  fruitful, 
may,  at  first  sight,  seem  an  odd  mixture  of  ideas.  But  a  right  notion  of  the  prophetic 
language  will  solve  the  difficulty  ;  and  teach  us,  that  both  the  expressions  are  in 
fact  very  nearly  related,  and  signify  much  the  same  thing.  For  by  the  "  poor  "  are 
here  meant  those  who  are  destitute  of  all  heavenly  knowledge  (the  only  true  and 
real  riches)  and  who  are  sunk  in  the  mire  and  filth  of  sin.  So,  again,  his  making 
"  the  barren  woman  to  keep  house,  and  to  be  a  joyful  mother  of  children,"  is  a  prophetic 
metaphor,  or  allusion  to  the  fruitfulness  of  the  Church  in  bringing  forth  sons  or 
professors  of  the  true  religion.  My  interpretation  of  both  these  expressions  is 
warrantable  from  so  many  parallel  passages  of  Scripture.  I  shall  only  observe  that 
here  the  profession  of  the  Christian  faith  throughout  the  whole  earth  is  foretold  ; 
as  also  the  particular  direction  or  point  of  the  compass,  toward  which  Christianity 
should  by  the  course  of  God's  providence  be  steered  and  directed,  viz.,  from  East  to 
West,  or  "from  the  rising  of  the  sun  unto  the  going  down  of  the  same." — James  Bate, 
1703—1775. 

Verse  1. — "Praise  ye  the  LORD."  "Praise."  The  ty?  is  repeated.  This  repeti 
tion  is  not  without  significance.  It  is  for  the  purpose  of  waking  us  up  out  of  our 
torpor.  We  are  all  too  dull  and  slow  in  considering  and  praising  the  blessings  of 
God.  There  is,  therefore,  necessity  for  these  stimuli.  Then  this  repetition  signifies 
assiduity  and  perseverance  in  sounding  forth  the  praises  of  God.  It  is  not  sufficient 
once  and  again  to  praise  God,  but  his  praises  ought  to  be  always  sung  in  the  Church. — 
Mollerus. 

Verse  1. — "Praise  ye  the  LOUD."  This  praising  God  rests  not  in  the  mere  specula 
tion  or  idle  contemplation  of  the  Divine  excellence,  floating  only  in  the  brain,  or 
gliding  upon  the  tongue,  but  in  such  quick  and  lively  apprehensions  of  them  as  to 
sink  down  into  the  heart,  and  there  beget  affections  suitable  to  them  ;  for  it  will 
make  us  love  him  for  his  goodness,  respect  him  for  his  greatness,  fear  him  for  his 
justice,  dread  him  for  his  power,  adore  him  for  his  wisdom,  and  for  all  his  attributes 
make  us  live  in  constant  awe  and  obedience  to  him.  This  is  to  praise  God,  without 
which  all  other  courting  and  complimenting  of  him  is  but  mere  flattery  and  hypo 
crisy.  .  .  .  God  Almighty  endowed  us  with  higher  and  nobler  faculties  than  other 
creatures,  for  this  end,  that  we  should  set  forth  his  praise  ;  for  though  other  things 
were  made  to  administer  the  matter  and  occasion,  yet  man  alone  was  designed  and 
qualified  to  exercise  the  act  of  glorifying  God.  ...  In  short,  God  Almighty  hath  so 
closely  twisted  his  own  glory  and  our  happiness  together,  that  at  the  same  time  we 
advance  the  one  we  promote  the  other. — Matthew  Hole,  1730. 

Verse  1. — "Praise,  O  ye  servants  of  the  LORD."  From  the  exhortation  to  praise 
God,  and  the  declaration  of  his  deserving  to  be  praised  ;  learn,  that  as  it  is  all  men's 
duty  to  praise  the  Lord,  so  in  special  it  is  the  duty  of  his  ministers,  and  officers  of 
his  house.  First,  because  their  office  doth  call  for  the  discharge  of  it  publicly. 
Next,  because  as  they  should  be  best  acquainted  with  the  reasons  of  his  praise,  so 

VOL.  v.  3 


34  EXPOSITIONS    OF    THE    PSALMS. 

also  should  they  be  the  fittest  instruments  to  declare  it.  And  lastly,  because  the 
ungodly  are  deaf  unto  the  exhortation,  and  dumb  in  the  obedience  of  it ;  therefore 
when  he  hath  said,  "Praise  ye  the  Lord,"  he  sub-joineth,  "Praise,  O  ye  servants  of 
the  Lord." — David  Dickson. 

Verse  1. — "Ye  servants  of  the  LORD." — All  men  owe  this  duty  to  God,  as  being 
the  workmanship  of  his  hands  ;  Christians  above  other  men,  as  being  the  sheep  of 
his  pasture  ;  preachers  of  the  word  above  other  Christians,  as  being  pastors  of  his 
sheep,  and  so  consequently  patterns  in  word,  in  conversation,  in  love,  in  spirit,  in 
faith,  in  pureness.  1  Tim.  iv.  12. — John  Boys. 
Verses  1—3, 

Hallelujah,  praise  the  Lord 

Praise,  ye  servants,  praise  his  name  ! 

Be  Jehovah's  praise  ador'd, 

Now  and  evermore  the  same  ! 

Where  the  orient  sun-beams  gleam, 

Where  they  sink  in  ocean's  stream, 

Through  the  circuit  of  his  rays 

Be  your  theme  Jehovah's  praise. 

Richard  Mant. 

Verse  2. — "Blessed  be  the  name  of  the  LORD."  Let  then,  O  man,  thy  labouring 
soul  strive  to  conceive  (for  'tis  impossible  to  express)  what  an  immense  debt  of 
gratitude  thou  owest  to  him,  who,  by  his  creating  goodness  called  thee  out  of  nothing 
to  make  thee  a  partaker  of  reason,  and  even  a  sharer  of  immortality  with  himself  ; 
who,  by  his  preserving  goodness,  designs  to  conduct  thee  safe  through  the  various 
stages  of  thy  eternal  existence  ;  and  who,  by  his  redeeming  goodness,  hath  prepared 
for  thee  a  happiness  too  big  for  the  comprehension  of  a  human  understanding. 
Canst  thou  receive  such  endearments  of  love  to  thee  and  all  mankind  with  insensibility 
and  coldness  ?  .  .  .  In  the  whole  compass  of  language  what  word  is  expressive  enough 
to  paint  the  black  ingratitude  of  that  man,  who  is  unaffected  by,  and  entirely  re 
gardless  of,  the  goodness  of  God  his  Creator,  and  the  mercies  of  Christ  ? — Jeremiah 
Seed,  1747. 

Verse  2. — "Blessed  be  the  name  of  the  LORD,"  etc.  No  doubt  the  disciples  that 
sat  at  that  paschal  table,  would  repeat  with  mingled  feelings  of  thanksgiving  and 
sadness  that  ascription  of  praise.  "Blessed  be  the  name  of  the  LORD  from  this  time 
forth  and  for  evermore."  But  what  Israelite,  in  all  the  paschal  chambers  at  Jerusalem 
on  that  night,  as  he  sang  the  Hallel  or  hymn,  or  which  of  the  disciples  at  the  sorrowing 
board  of  Jesus,  could  have  understood  or  entered  into  the  full  meaning  of  the  ex 
pression,  "from  this  time  forth  ?  "  From  what  time  ?  I  think  St.  John  gives  us  a  clue 
to  the  very  hour  and  moment  of  which  the  Psalmist,  perhaps  unconsciously,  spake. 
He  tells  us,  that  when  the  traitor  Judas  had  received  the  sop,  he  immediately  went 
out  ;  and  that  when  he  was  gone  out  to  clench  as  it  were  and  ratify  his  treacherous 
purpose,  Jesus  said,  "Now  is  the  Son  of  man  glorified,  and  God  is  glorified  in 
Him."  From  that  time  forth,  when  by  the  determinate  counsel  and  foreknowledge 
of  God,  the  Son  of  man  was  about  to  be  delivered  into  the  hands  of  wicked  men, 
and  crucified  and  slain,  as  Jesus  looked  at  those  around  him,  as  sorrow  had  indeed 
filled  their  hearts,  and  as  with  all-seeing,  prescient  eye  he  looked  onwards  and  beheld 
all  those  that  should  hereafter  believe  on  him  through  their  word,  with  what  signi 
ficance  and  emphasis  of  meaning  may  we  imagine  the  blessed  Jesus  on  that  night 
of  anguish  to  have  uttered  these  words  of  the  hymn,  "Blessed  be  the  name  of  the 
LOUD  from  this  time  forth  and  for  evermore  " !  "  A  few  more  hours  and  the  covenant 
will  be  sealed  in  my  own  blood  ;  the  compact  ratified,  when  I  hang  upon  the  cross." 
And  with  what  calm  and  confident  assurance  of  triumph  does  he  look  upon  that 
cross  of  shame  ;  with  what  overflowing  love  does  he  point  to  it  and  say,  "  And  I, 
if  I  be  lifted  up,  will  draw  all  men  unto  me  "  !  It  is  the  very  same  here  in  this 
Paschal  Psalm  ;  and  how  must  the  Saviour's  heart  have  rejoiced  even  in  the  con 
templation  of  those  sufferings  that  awaited  him,  as  he  uttered  this  prediction,  "From 
the  rising  of  the  sun  unto  the  going  down  of  the  same  the  LORD'S  name  is  to  be  praised  " ! 
"  That  which  thou  scwest  is  not  quickened  except  it  die  :  "  and  thus  from  that 
hour  to  the  present  the  Lord  hath  added  daily  to  the  church  those  whom  in  every 
age  and  in  every  clime  he  hath  chosen  unto  salvation,  till,  in  his  own  appointed 
fulness  of  time,  from  the  east  and  from  the  west,  from  the  north  and  from  the  south, 
all  nations  shall  do  him  service,  and  the  earth  be  filled  with  the  knowledge  of  the 
Lord  as  the  waters  cover  the  sea." — Barton  Bouchier. 


PSALM    THE    HUNDRED    AND    THIRTEENTH.  35 

Verse  2. — "From  this  lime  forth  and  for  evermore."  The  servants  of  the  Lord 
are  to  sing  his  praises  in  this  life  to  the  world's  end  ;  and  in  the  next  life,  world 
without  end. — John  Boys. 

Verse  3. — "From  the  rising  of  the  sun  unto  the  going  down  of  the  same."  That  is 
everywhere,  from  east  to  west.  These  western  parts  of  the  world  are  particularly 
prophesied  of  to  enjoy  the  worship  of  God  after  the  Jews  which  were  in  the  east  ; 
and  these  islands  of  ours  that  lie  in  the  sea,  into  which  the  sun  is  said  to  go  down, 
which  is  an  expression  of  the  old  Greek  poets  ;  and  the  prophet  here  useth  such  a 
word  in  the  Hebrew,  where  the  west  is  called,  according  to  the  vulgar  conceit,  the 
sunset,  or  the  sun's  going  down,  or  going  in. — Samuel  Torshell,  1641. 

Verses  4,  5. — "The  LORD  is  high."  .  .  ,  "The  LORD  our  God  dwellelh  on  high."  But 
how  high  is  he  ?  Answer  I.  So  high,  that  all  creatures  bow  before  him  and  do  homage 
to  him  according  to  their  several  aptitudes  and  abilities.  John  brings  them  all  in, 
attributing  to  him  the  crown  of  glory,  putting  it  from  themselves,  but  setting  it 
upon  his  head,  as  a  royalty  due  only  to  him.  (Rev.  v.  13).  1.  Some  by  way  of 
subjection,  stooping  to  him  :  angels  and  saints  worship  him,  acknowledging  his 
highness,  by  denying  their  own,  but  setting  up  his  will  as  their  supreme  law  and 
excellency.  2.  Others  acknowledge  his  eminency  by  their  consternation  upon  the 
least  shining  forth  of  his  glory  ;  when  he  discovers  but  the  emblems  of  his  greatness, 
devils  tremble,  men  quake,  James  ii.  19  ;  Isai.  xxxiii.  14.  Thirdly,  even  inanimate 
creatures,  by  compliance  with,  and  ready  subjection  to,  the  impressions  of  his  power, 
Hab.  iii.  9 — 11;  Isai.  xlviii.  13  ;  Dan.  iv.  35.  .  .  .  II.  He  is  so  high  that  he  surmounts 
all  created  capacity  to  comprehend  him,  Job.  xi.  7 — 9.  So  that  indeed,  in  David's 
phrase,  his  greatness  is  "unsearchable,"  Ps.  cxlv.  3.  In  a  word,  he  is  so  high,  1. 
That  no  bodily  eye  hath  ever,  or  can  possibly  see  him.  2.  Neither  can  the  eye  of 
the  understanding  perfectly  reach  him.  He  dwells  in  inaccessible  light  that  no 
mortal  eye  can  attain  to. — Condensed  from  a  sermon  by  Thomas  Hodges,  entitled, 
"A  Glimpse  of  God's  Glory,"  1642. 

Verse  5. — "  Who  is  like  unto  the  LORD  our  God  ?  "  It  is  the  nature  of  love,  that 
the  one  whom  we  love  we  prefer  to  all  others,  and  we  ask,  Who  is  like  my  beloved  ? 
The  world  has  not  his  like.  Thus  love  thinks  ever  of  one,  who  in  many  things  is 
inferior  to  many  others  ;  for  in  human  affairs  the  judgment  of  love  is  blind.  But 
those  who  love  the  Lord  their  God,  though  they  should  glow  with  more  ardent  love 
for  him,  and  should  ask,  Who  is  as  the  Lord  our  God  ?  in  this  matter  would  not  be 
mistaken,  but  would  think  altogether  most  correctly.  For  there  is  no  being,  either 
in  heaven  or  in  earth,  who  can  be  in  any  way  likened  unto  the  Lord  God.  Even 
love  itself  cannot  conceive,  think,  speak  concerning  God  whom  we  love  as  he  really 
is. — Wolfgang  Musculus. 

Verse  5. — "  Who  is  like  unto  the  Lord  our  God,"  etc.  Among  the  gods  of  the 
nations  as  Kimchi  ;  or  among  the  angels  of  heaven,  or  among  any  of  the  mighty 
monarchs  on  earth  ;  there  is  none  like  him  for  the  perfections  of  his  nature,  for  his 
wisdom,  power,  truth,  and  faithfulness  ;  for  his  holiness,  justice,  goodness,  grace, 
and  mercy.  Who  is  eternal,  unchangeable,  omnipotent,  omniscient,  and  omni 
present  ?  Nor  for  the  works  of  his  hands,  his  works  of  creation,  providence,  and 
grace  ;  none  ever  did  the  like.  What  makes  this  reflection  the  more  delightful  to 
truly  good  men  is,  that  this  God  is  their  God  ;  and  all  this  is  true  of  our  Immanuel, 
God  with  us,  who  is  God  over  all,  and  the  only  Saviour  and  Redeemer  ;  and  there 
is  none  in  heaven  and  earth  like  him,  or  to  be  desired  beside  him. — John  Gill. 

Verse  5. — "The  Lord  our  God  who  dwelleth  on  high."  God  is  on  high  in  respect 
of  place  or  dwelling.  It  is  true  he  is  in  the  aerial  and  starry  heaven  by  his  essence 
and  power  ;  but  the  heaven  of  the  blessed  is  his  throne  :  not  as  if  he  were  so  confined 
to  that  place  as  to  be  excluded  from  others,  for  "  the  heaven  of  heavens  cannot 
contain  him  "  ;  but  in  respect  of  manifestation  he  is  said  to  be  there,  because  in 
that  place  he  chiefly  manifests  his  glory  and  goodness.  In  respect  of  his  essence 
he  is  high  indeed,  inexpressibly  high  in  excellency  above  all  beings,  not  only  in 
Abraham's  phrase,  "The  High  God,"  but  in  David's,  "The  Lord  most  High."  Alas  I 
what  are  all  created  beings  in  respect  of  him,  with  all  their  excellences,  but  nothing 
and  vanity  ?  .  .  .  For  these  excellences  are  divers  things  in  the  creatures,  but  one 
in  God  ;  they  are  accidents  in  the  creatures,  but  essence  in  God  ;  they  are  in  the 
creature  with  some  alloy  or  other,  they  are  like  the  moon  when  they  shine  brightest, 


36  EXPOSITIONS    OF    THE    PSALMS. 

yet  are  spots  of  imperfection  to  be  found  in  them.  In  respect  to  measure,  he  is 
infinitely  above  them  all.  Alas,  they  possess  some  small  drops  in  respect  to  the 
fountain,  some  poor  glimmering  rays  in  respect  to  this  glorious  sun  ;  in  a  word,  he 
is  an  infinite  ocean  of  perfection,  without  either  brink  or  bottom. — Thomas  Hodges, 
in  a  Sermon  preached  before  the  House  of  Commons,  1642. 

Verse  5. — God  is  said  not  only  to  be  on  high,  but  to  "dwell  "  on  high  ;  this 
intimates  calm  and  composed  operation,  and  it  is  proper  for  us  to  take  this  view  of 
the  character  of  God's  administration.  You  recollect  that  in  all  ages  unbelief  has 
been  in  some  respect  rendered  plausible  by  the  delays  of  God  in  the  accomplish 
ment  of  his  designs.  So,  in  St.  Peter's  time,  it  would  seem  that  because  the  apostles 
and  preachers  of  Christianity  had  dwelt  much  on  Christ's  coming  to  judgment,  they 
cried  out,  "  Where  is  the  promise  of  his  coming,  for  since  the  fathers  fell  asleep,  all 
things  continue  as  they  were  from  the  beginning  of  the  creation  ?  "  "What  is  the 
apostle's  answer  to  this  ?  His  first  answer,  I  grant,  is,  that  all  things  have  not 
continued  as  they  were  from  the  creation,  for  there  was  a  flood  of  waters,  and  those 
who  said,  Where  is  the  promise  of  his  coming  ?  in  the  days  of  Noah  were  at  last 
answered  by  the  bursting  earth  and  the  breaking  heavens.  .  .  .  That  was  his  first 
answer  ;  but  his  second  answer  contains  the  principle  that,  "  One  day  is  with  the 
Lord  as  a  thousand  years,  and  a  thousand  years  as  one  day."  The  Being  who  is 
from  everlasting  to  everlasting  is  under  no  necessity  to  hurry  his  plans  ;  therefore 
he  hath  fixed  the  times  and  the  seasons — they  are  all  with  him,  and  he  dwelleth  on 
high.— Richard  Watson,  1831. 

Verses  5,  6. — The  philosophy  of  the  world,  even  in  the  present  day,  has  its  elevated 
and  magnificent  views  of  the  Divine  Being  ;  yet  it  would  seem  uniform,  whether 
among  the  sages  of  the  heathen  world  or  among  the  philosophers  of  the  present  day, 
that  the  loftier  their  views  are  even  of  the  Divine  nature,  the  more  they  tend  to 
distrust  and  unbelief  ;  and  that,  just  in  propoitlon  as  they  have  thought  nobly  of 
God,  so  the  impression  has  deepened — that,  with  respect  to  individuals  at  least, 
they  were  not  the  subjects  of  his  immediate  care.  The  doctrine  of  a  particular 
providence,  and  the  doctrine  of  direct  divine  influence  upon  the  heart  of  man,  have 
by  them  always  been  considered  absurd  and  fanatical.  Now,  when  I  turn  to  the 
sages  of  inspiration — to  the  holy  men  of  old,  who  thought  and  spoke  as  they  were 
moved  by  the  Holy  Ghost,  I  find  quite  a  different  result — that  in  proportion  to  the 
views  they  had  of  the  glory  of  God,  so  was  their  confidence  and  hope. 

That  two  such  opposite  results  should  spring  from  the  same  order  of  thoughts 
with  respect  to  the  Divine  Being,  is  a  singular  fact,  which  demands  and  deserves 
some  enquiry.  How  is  it  that,  among  the  men  of  the  world,  wise  as  they  are,  in 
proportion  as  they  have  had  high  and  exalted  views  of  God,  those  lofty  ideas  tend 
to  distrust ;  while  just  in  proportion  as  we  are  enlightened  on  the  very  same  subjects 
by  the  Scriptures  of  truth,  rightly  and  spiritually  understood,  that  we  as  well  as 
the  authors  of  these  sacred  books,  in  proportion  as  we  see  the  glory  and  the  grandeur 
of  God,  are  excited  to  a  filial  and  comforting  trust  ?  There  are  two  propositions  in 
the  text  which  human  reason  could  never  unite.  "Who  dwelleth  on  high  " — but  yet 
he  "  humbleth  himself  to  behold  the  things  that  are  in  heaven,  and  in  the  earth."  And 
the  reason  why  the  mere  unassisted  human  faculties  could  never  unite  these  two 
ideas  is,  that  they  could  not,  in  the  nature  of  things,  be  united,  but  by  a  third  dis 
covery,  which  must  have  come  from  God  himself,  and  show  the  two  in  perfect 
harmony — the  discovery  that  "  God  so  loved  the  world  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not  perish,  but  have  everlasting  life." — 
Richard  Watson,  1831. 

Verses  5,  6. — The  structure  of  this  passage  in  the  original  is  singular,  and  is  thus 
stated  and  commented  on  by  Bp.  Lowth,  in  his  19th  Prselection  : — 

Who  is  like  Jehovah  our  God  ? 

Who  dwelleth  on  high. 

Who  looketh  below. 

In  heaven  and  in  earth. 

The  latter  member  is  to  be  divided,  and  assigned  in  its  two  divisions  to  the  two 
former  members  ;  so  that  the  sense  may  be,  "  who  dwelleth  on  high  in  heaven,  and 
looketh  below  on  the  things  which  are  in  earth." — Richard  Mant. 

Verse  6. — "Who  humbleth  himself."  Whatever  may  be  affirmed  of  God,  may  be 
affirmed  of  him  infinitely,  and  whatever  he  is,  he  is  infinitely.  So  the  Psalmist,  in 
this  place,  does  not  speak  of  God  as  humble,  but  as  infinitely  and  superlatively  so, 


PSALM    THE    HUNDRED    AND    THIRTEENTH.  37 

humble  beyond  all  conception  and  comparison  ;  he  challenges  the  whole  universe 
of  created  nature,  from  the  highest  immortal  spirit  in  heaven  to  the  lowest  mortal 
on  earth,  to  show  a  being  endued  with  so  much  humility,  as  the  adorable  majesty 
of  the  great  God  of  Heaven  and  earth.  ...  If  some  instances  of  the  Divine  humility 
surprise,  the  following  may  amaze  us  : — To  see  the  great  King  of  heaven  stooping 
from  his  height,  and  condescending  himself  to  offer  terms  of  reconciliation  to  his 
rebellious  creatures  I  To  see  offended  majesty  courting  the  offenders  to  accept  of 
pardon  I  To  see  God  persuading,  entreating  and  beseeching  men  to  return  to  him 
with  such  earnestness  and  importunity,  as  if  his  very  life  were  bound  up  in  them, 
and  his  own  happiness  depended  upon  theirs  !  To  see  the  adorable  Spirit  of  God, 
with  infinite  long-suffering  and  gentleness,  submitting  to  the  contempt  and  insults 
of  such  miserable,  despicable  wretches  as  sinful  mortals  are  I  Is  not  this  amazing  ? — 
Valentine  Nalson,  1641—1724. 

Verse  6. — "Who  humbleth  himself  to  behold." — If  it  be  such  condescension  for 
God  to  behold  things  in  heaven  and  earth,  what  an  amazing  condescension  was  it 
for  the  Son  of  God  to  come  from  heaven  to  earth  and  take  our  nature  upon  him, 
that  he  might  seek  and  save  them  that  were  lost  !  Here  indeed  he  humbled  himself. — 
Matthew  Henry. 

Verse  7. — "He.  raiseth  up  the  poor,"  etc.  There  is  no  doubt  a  reference  in  this 
to  the  respect  which  God  pays  even  to  the  lower  ranks  of  the  race,  seeing  that  "  he 
raiseth  up  the  poor,  and  lifteth  up  the  needy."  I  have  no  doubt  there  is  reference 
throughout  the  whole  of  this  Psalm  to  evangelical  times  ;  that,  in  this  respect,  it  is 
a  prophetic  psalm,  including  a  reference  especially  to  Christianity,  as  it  may  be 
called  by  eminence  and  distinction  the  religion  of  the  poor — its  greatest  glory.  For 
when  John  the  Baptist  sent  two  disciples  to  Jesus,  to  know  whether  he  was  the 
Messiah  or  not,  the  answer  of  our  Lord  was,  "  The  blind  see,  the  lepers  are  cleansed, 
the  dead  are  raised  " — all  extraordinary  events — miracles,  in  short,  which  proved 
his  divine  commission.  And  he  summed  up  the  whole  by  saying,  "  The  poor  have 
the  gospel  preached  unto  them  ;  "  as  great  a  miracle  as  any — as  great  a  distinction 
as  any.  There  never  was  a  religion  but  the  true  religion,  in  all  its  various  dispensa 
tions,  that  had  equal  respect  to  all  classes  of  society.  In  all  others  there  was  a 
privileged  class,  but  here  there  is  none.  Perhaps  one  of  the  most  interesting  views 
of  Christianity  we  can  take  is  its  wonderful  adaptation  to  the  character  and  circum 
stances  of  the  poor.  What  an  opportunity  does  it  furnish  for  the  manifestation  of 
the  bright  and  mild  graces  of  the  Holy  Spirit !  What  sources  of  comfort  does  it 
open  to  mollify  the  troubles  of  life  I  and  how  often,  in  choosing  the  poor,  rich  in 
faith,  to  make  them  heirs  of  the  kingdom,  does  God  exalt  the  poor  out  of  the  dust, 
and  the  needy  from  the  dunghill ! — Richard  Watson. 

Verse  7. — "He  raiseth  up  the  poor,"  etc.  Gideon  is  fetched  from  threshing,  Saul 
from  seeking  the  asses,  and  David  from  keeping  the  sheep  ;  the  apostles  from  fishing 
are  sent  to  be  "  fishers  of  men."  The  treasure  of  the  gospel  is  put  into  earthen 
vessels,  and  the  weak  and  the  foolish  ones  of  the  world  pitched  upon  to  be  preachers 
of  it,  to  confound  the  "  wise  and  mighty  "  (1  Cor.  i.  27,  28,)  that  the  excellency  of 
the  power  may  be  of  God,  and  all  may  see  that  promotion  comes  from  him. — Matthew 
Henry. 

Verse  l.—"He  raiseth  up  the  poor."  The  highest  honour,  which  was  ever  done 
to  any  mere  creature,  was  done  out  of  regard  to  the  lowest  humility  ;  the  Son  of 
God  had  such  regard  to  the  lowliness  of  the  blessed  virgin,  that  he  did  her  the  honour 
to  choose  her  for  the  mother  of  his  holy  humanity.  It  is  an  observation  of  S.  Chry- 
sostom,  that  that  very  hand  which  the  humble  John  Baptist  thought  not  worthy 
to  unloose  the  shoe  on  our  blessed  Saviour's  feet,  that  hand  our  Lord  thought  worthy 
to  baptize  his  sacred  head. —  Valentine  Nalson. 

Verse  7. — "And  lifteth  the  needy  out  of  the  dunghill  "  ;  which  denotes  a  mean 
condition  ;  so  one  born  in  a  mean  place,  and  brought  up  in  a  mean  manner,  is 
sometimes  represented  as  taken  out  of  a  dunghill ;  and  also  it  is  expressive  of  a 
filthy  one  ;  men  by  sin  are  not  only  brought  into  a  low  estate,  but  into  a  loathsome 
one,  and  are  justly  abominable  in  the  sight  of  God,  and  yet  he  lifts  them  out  of  it : 
the  phrases  of  raising  up  and  lifting  out  suppose  them  to  be  fallen,  as  men  are  in 
Adam,  fallen  from  a  state  of  honour  and  glory,  in  and  out  of  which  they  cannot 
deliver  themselves  ;  it  is  Christ's  work,  and  his  only,  to  raise  up  the  tribes  of  Jacob, 
and  to  help  or  lift  up  his  servant  Israel.  Isa.  xlix.  6  ;  Luke  i.  54  ;  see  1  Sam.  ii.  8. — 
John  Gill. 


38  EXPOSITIONS    OF    THE    PSALMS. 

Verse  7. — "The  poor  .  .  the  needy."  Rejoice,  then,  in  the  favourable  notice  God 
taketh  of  you.  The  highest  and  greatest  of  beings  vouchsafes  to  regard  you.  Though 
you  are  poor  and  mean,  and  men  overlook  you  ;  though  your  brethren  hate  you, 
and  your  friends  go  far  from  you,  yet  hear  I  God  looketh  down  from  his  majestic 
throne  upon  you.  Amidst  the  infinite  variety  of  his  works,  you  are  not  overlooked. 
Amidst  the  nobler  services  of  ten  thousand  times  ten  thousand  saints  and  angels, 
not  one  of  your  fervent  prayers  or  humble  groans  escapes  his  ear. — Job  Orion,  1717 — 
1783. 

Verse  7. — Almighty  God  cannot  look  above  himself,  as  having  no  superiors  ;  nor 
about  himself,  as  having  no  equals  ;  he  beholds  such  as  are  below  him  ;  and  therefore 
the  lower  a  man  is,  the  nearer  unto  God  ;  he  resists  the  proud,  and  gives  grace  to 
the  humble,  1  Pet.  v.  5.  He  pulls  down  the  mighty  from  their  seat,  and  exalteth 
them  of  low  degree.  The  Most  High  hath  special  eye  to  such  as  are  most  humble  ; 
for,  as  it  followeth  in  our  text,  "he  taketh  up  the  simple  out  of  the  dust,  and  lifteth  the 
poor  out  of  the  dirt." — John  Boys. 

Verse  7. — "Dunghill."  An  emblem  of  the  deepest  poverty  and  desertion  ;  for 
in  Syria  and  Palestine  the  man  who  is  shut  out  from  society  lies  upon  the  mezbele 
(the  dunghill  or  heap  of  ashes),  by  day  calling  upon  the  passers-by  for  alms,  and  by 
night  hiding  himself  in  the  ashes  that  have  been  warmed  by  the  sun. — Franz  Delitzsch. 

Verse  1. — "Dunghill."  The  passages  of  the  Bible,  in  which  the  word  occurs,  all 
seem  to  refer,  as  Parkhurst  remarks,  to  the  stocks  of  cow-dung  and  other  offal  stuff, 
which  the  easterns  for  want  of  wood  were  obliged  to  lay  up  for  fuel. — Richard  Mant. 

Verses  7,  8. — These  verses  are  taken  almost  word  for  word  from  the  prayer  of 
Hannah,  1  Sam.  ii.  8.  The  transition  to  the  "people  "  is  all  the  more  natural,  as 
Hannah,  considering  herself  at  the  conclusion  as  the  type  of  the  church,  with  which 
every  individual  among  the  Israelites  felt  himself  much  more  closely  entwined  than 
can  easily  be  the  case  among  ourselves,  draws  out  of  the  salvation  imparted  to  herself 
joyful  prospects  for  the  future. — E.  W.  Hengstenberg. 

Verse  8. — "Even  with  the  princes  of  his  people."  It  is  the  honour  that  cometh 
from  God  that  alone  exalts.  Whatever  account  the  world  may  take  of  a  poor  man, 
he  may  be  more  precious  in  the  eyes  of  God  than  the  highest  among  men.  The 
humble  poor  are  here  ranked,  not  with  the  princes  of  the  earth,  but  with  "the  princes 
of  his  people."  The  distinctions  in  this  world,  even  among  those  who  serve  the  same 
God,  are  as  nothing  in  his  sight  when  contrasted  with  that  honour  which  is  grounded 
on  the  free  grace  of  God  to  his  own.  But  here,  also,  the  fulness  of  this  statement 
will  only  be  seen  in  the  world  to  come,  when  all  the  faithful  will  be  owned  as  kings 
and  priests  unto  God. — W.  Wilson. 

Verse  9. — "He  maketh  the  barren  woman  to  keep  house,"  etc.  Should  a  married 
woman,  who  has  long  been  considered  sterile,  become  a  mother,  her  joy,  and  that 
of  her  husband  and  friends,  will  be  most  extravagant.  "  They  called  her  Malady," 
that  is,  "  Barren,"  "  but  she  has  given  us  good  fruit."  "  My  neighbours  pointed  at 
me,  and  said,  Malady  :  but  what  will  they  say  now  ?  "  A  man  who  on  any  occasion 
manifests  great  delight,  is  represented  to  be  like  the  barren  woman  who  has  at  length 
borne  a  child.  Anything  which  is  exceedingly  valuable  is  thus  described  :  "  This 
is  as  precious  as  the  son  of  the  barren  woman  "  ;  that  is,  of  her  who  had  long  been 
reputed  barren. — Joseph  Roberts. 

Verse  9. — "He  maketh  the  barren  woman  to  keep  house,"  etc.  As  baseness  in  men, 
so  barrenness  in  women  is  accounted  a  great  unhappiness.  But  as  God  lifteth  up 
the  beggar  out  of  the  mire,  to  set  him  with  princes,  even  so  doth  he  "make  the  barren 
woman  a  joyful  mother  of  children."  He  governs  all  things  in  the  private  family, 
as  well  as  in  the  public  weal.  Children  and  the  fruit  of  the  womb  are  a  gift  and 
heritage  that  cometh  of  the  Lord,  Ps.  cxxvii.  3  ;  and  therefore  the  Papists  in  praying 
to  S.  Anne  for  children,  and  the  Gentiles  in  calling  upon  Diana,  Juno,  Latona,  are 
both  in  error.  It  is  God  only  who  makes  the  barren  women  "a  mother,"  and  that 
"a  joyful  mother."  Every  mother  is  joyful  at  the  first,  according  to  that  of  Christ, 
"  a  woman  when  she  travaileth  hath  sorrow,  because  her  hour  is  come  :  but  as  soon 
as  she  is  delivered  of  the  child,  she  remembereth  no  more  the  anguish,  for  joy  that 
a  man  is  born  into  the  world." 

Divines  apply  this  also  mystically  to  Christ,  affirming  that  he  made  the  church 
of  the  Gentiles,  heretofore  "barren,"  "a  joyful  mother  of  children,"  according  to  that 
of  the  prophet  :  "  Rejoice,  O  barren,  that  didst  not  bear  ;  break  forth  into  joy  and 


PSALM    THE    HUNDRED    AND    THIRTEENTH.  39 

rejoice,  thou  that  didst  not  travail  with  child  :  for  the  desolate  hath  more  children 
than  the  married  wife,  saith  the  Lord,"  Isai.  liv.  1.  Or  it  may  be  construed  of  true 
Christians  :  all  of  us  are  by  nature  barren  of  goodness,  conceived  and  born  in  sin 
not  able  to  think  a  good  thought  (2  Cor.  iii.  5)  ;  but  the  Father  of  lights  and  mercies 
makes  us  fruitful  and  abundant  always  in  the  work  of  the  Lord  (1  Cor.  xv.  58)  ;  hr 
giveth  us  grace  to  be  fathers  and  mothers  of  many  good  deeds,  which  are  our  children 
and  best  heirs,  eternizing  our  name  for  ever. — John  Boys. 

Verse  9. — "The  barren  woman  "  is  the  poor,  forsaken,  distressed  Christian  church, 
whom  the  false  church  oppresses,  defies,  and  persecutes,  and  regards  as  useless, 
miserable,  barren,  because  she  herself  is  greater  and  more  populous,  the  greatest 
part  of  the  world. — Joshua  Arndt,  1626 — 1685. 

Verse  9. — "Praise  ye  the  LORD."  We  may  look  abroad,  and  see  abundant  occasion 
for  praising  God, — in  his  condescension  to  human  affairs, — in  his  lifting  up  the  poor 
from  the  humblest  condition, — in  his  exalting  those  of  lowly  rank  to  places  of  honour, 
trust,  wealth,  and  power  ;  but,  after  all,  if  we  wish  to  find  occasions  of  praise  that 
will  most  tenderly  affect  the  heart,  and  be  connected  with  the  warmest  affections  of 
the  soul,  they  will  be  most  likely  to  be  found  in  the  domestic  circle — in  the  mutual 
love — the  common  joy — the  tender  feelings — which  bind  together  the  members 
of  a  family. — Albert  Barnes. 

Verse  9. — "Praise  ye  the  LORD."  The  very  hearing  of  the  comfortable  changes 
which  the  Lord  can  make  and  doth  make  the  afflicted  to  find,  is  a  matter  of  refresh 
ment  to  all,  and  of  praise  to  God  from  all. — David  Dickson. 


HINTS    TO    PREACHERS. 

Whole  Psalm. — The  Psalm  contains  three  parts  : — I.  An  exhortation  to  God's 
servants  to  praise  him.  II.  A  form  set  down  how  and  where  to  praise  him,  ver.  2,  3. 
III.  The  reasons  to  persuade  us  to  it.  1.  By  his  infinite  power,  ver.  4,  5.  2.  His 
providence,  as  displayed  in  heaven  and  earth,  ver.  6. — Adam  Clarke. 

Verse  1. — The  repetitions  show,  1.  The  importance  of  praise.  2.  Our  many 
obligations  to  render  it.  3.  Our  backwardness  in  the  duty.  4.  The  heartiness 
and  frequency  with  which  it  should  be  rendered.  5.  The  need  of  calling  upon  others 
to  join  with  us. 

Verse  1. — I.  To  whom  praise  is  due  :  "  the  Lord."  II.  From  whom  it  is  due  : 
"ye  servants  of  the  Lord."  III.  For  what  is  it  due:  his  "name."  1.  For  all 
names  descriptive  of  what  he  is  in  himself.  2.  For  all  names  descriptive  of  what 
he  is  to  his  servants. — G.  R. 

Verses  1,  9. — "  Praise  ye  the  Lord."  I.  Begin  and  end  life  with  it,  and  do  the 
same  with  holy  service,  patient  suffering,  and  everything  else.  II.  Fill  up  the 
interval  with  praise.  Run  over  the  intervening  verses. 

Verse  2. — I.  The  work  of  heaven  begun  on  earth  :  to  praise  the  name  of  the 
Lord.  II.  The  work  of  earth  continued  in  heaven  :  "  and  for  evermore."  If  the 
praise  begun  on  earth  be  continued  in  heaven,  we  must  be  in  heaven  to  continue 
the  praise. — G.  R. 

Verse  2. — 1.  It  is  time  to  begin  to  praise  :  "  from  this  time."  Is  there  not 
special  reason,  from  long  arrears,  from  present  duty,  etc.  ?  2.  There  is  no  time 
for  leaving  off  praise  :  "  and  for  evermore."  None  supposable  or  excusable. 

Verse  3. — God  is  to  be  praised.  1.  All  the  day.  2.  All  the  world  over.  3. 
Publicly  in  the  light.  4.  Amidst  daily  duties.  5.  Always — because  it  is  always 
day  somewhere. 

Verse  3. — 1.  Canonical  hours  abolished.  2.  Holy  places  abolished — since  we 
cannot  be  always  in  them.  3.  Every  time  and  place  consecrated. 

Verses  5,  6. — The  greatness  of  God  as  viewed  from  below,  ver.  5.  II.  The 
condescension  of  God  as  viewed  from  above,  ver.  6.  1.  In  creation.  2.  In  the 
Incarnation.  3.  In  redemption. — G.  R. 

Verses  5,  6. — The  unparalleled  condescension  of  God.  1.  None  are  so  great, 
and  therefore  able  to  stoop  so  low.  2.  None  are  so  good,  and  therefore  so  willing 
to  stoop.  3.  None  are  so  wise,  and  therefore  so  able  to  "  behold  "  or  know  the 


40  EXPOSITIONS    OF    THE    PSALMS. 

needs  of  little  things.  4.  None  are  infinite,  and  therefore  able  to  enter  into  minutiae 
and  sympathize  with  the  smallest  grief  :  Infinity  is  seen  in  the  minute  as  truly  as 
in  the  immense. 

Verse  6. — I.    The  same  God  rules  in  heaven  and  earth.     II.    Both  spheres  are 
dependent  for  happiness  upon  his  beholding  them.     III.    They  both  enjoy  his 
consideration.     IV. — All  things  done  in  them  are  equally  under  his  inspection. 
Verse  7. — The  gospel  and  its  special  eye  to  the  poor. 

Verses  7,  8. — I.  Where  men  are  ?  In  the  dust  of  sorrow  and  on  the  dunghill  of 
sin.  II.  Who  interferes  to  help  them  ?  He  who  dwelleth  on  high.  III.  What 
does  he  effect  for  them  ?  "  Raiseth,  lifteth,  setteth  among  princes,  among  princes 
of  his  people." 

Verse  8. — Elevation  to  the  peerage  of  heaven  ;  or,  the  Royal  Family  increased. 

Verse  9. — For  mothers'  meetings.  "  A  joyful  mother  of  children."  I.  It  is  a 
joy  to  be  a  mother.  II.  It  is  specially  so  to  have  living,  healthy,  obedient  children. 
III.  But  best  of  all  to  have  Christian  children.  Praise  is  due  to  the  Lord  who  gives 
such  blessings. 

Verse  9. — I.  A  household  God,  or,  God  in  the  Household  :  "  He  maketh,"  etc. 
Have  you  children  ?  It  is  of  God.  Have  you  lost  children  ?  It  is  of  God.  Have 
you  been  without  children  ?  It  is  of  God.  II.  Household  worship,  or,  the  God  of 
the  Household  :  "  Praise  ye  the  Lord."  1.  In  the  family.  2.  For  family  mercies. — 
G.  R. 


PSALM    CXIV. 

SUBJECT  AND  DIVISION. — This  sublime  SONG  OF  THE  EXODUS  is  one  and  indivisible. 
True  poetry  has  here  reached  its  climax  :  no  human  mind  has  ever  been  able  to  equal, 
much  less  to  excel,  the  grandeur  of  this  Psalm.  God  is  spoken  of  as  leading  forth  his 
people  from  Egypt  to  Canaan,  and  causing  the  whole  earth  to  be  moved  at  his  coming. 
Things  inanimate  are  represented  as  imitating  the  actions  of  living  creatures  when  the 
Lord  passes  by.  They  are  apostrophised  and  questioned  with  marvellous  force  of  lan 
guage,  till  one  seems  to  look  upon  the  actual  scene.  The  God  of  Jacob  is  exalted  as 
having  command  over  river,  sea,  and  mountain,  and  causing  all  nature  to  pay  homage 
and  tribute  before  his  glorious  majesty. 

EXPOSITION. 

'HEN  Israel  went  out  of  Egypt,  the  house  of  Jacob  from  a  people  of 
strange  language  ; 

2  Judah  was  his  sanctuary,  and  Israel  his  dominion. 

3  The  sea  saw  it,  and  fled  :   Jordan  was  driven  back. 

4  The  mountains  skipped  like  rams,  and  the  little  hills  like  lambs. 

5  What  ailed  thee,  O  thou  sea,  that  thou  fleddest  ?    thou  Jordan,  that 
thou  wast  driven  back  ? 

6  Ye  mountains,  that  ye  skipped  like  rams  ;  and  ye  little  hills,  like  lambs  ? 

7  Tremble,  thou  earth,  at  the  presence  of  the  Lord,  at  the  presence  of 
the  God  of  Jacob  ; 

8  Which  turned  the  rock  into  a  standing  water,  the  flint  into  a  fountain 
of  waters. 

1.  "When  Israel  went  out  of  Egypt."     The  song  begins  with  a  burst,  as  if  the 
poetic  fury  could  not  be  restrained,  but  overleaped  all  bounds.     The  soul  elevated 
and  filled  with  a  sense  of  divine  glory  cannot  wait  to  fashion  a  preface,  but  springs 
at  once  into  the  middle  of  its  theme.     Israel  emphatically  came  out  of  Egypt,  out 
of  the  population  among  whom  they  had  been  scattered,  from  under  the  yoke  of 
bondage,  and  from  under  the  personal  grasp  of  the  king  who  had  made  the  people 
into  national  slaves.     Israel  came  out  with  a  high  hand  and  a  stretched-out  arm,  • 
defying  all  the  power  of  the  empire,  and  making  the  whole  of  Egypt  to  travail  with 
sore  anguish,  as  the  chosen  nation  was  as  it  were  born  out  of  its  midst.     "The  house 
of  Jacob  from  a  people  of  strange  language."     They  had  gone  down  into  Egypt  as  a 
single  family — "  the  house  of  Jacob  "  ;    and,  though  they  had  multiplied  greatly, 
they  were  still  so  united,  and  were  so  fully  regarded  by  God  as  a  single  unit,  that  they 
are  rightly  spoken  of  as  the  house  of  Jacob.     They  were  as  one  man  in  their  willingness 
to  leave  Goshen  ;    numerous  as  they  were,  not  a  single  individual  stayed  behind. 
Unanimity  is  a  pleasing  token  of  the  divine  presence,  and  one  of  its  sweetest  fruits. 
One  of  their  inconveniences  in  Egypt  was  the  difference  of  languages,  which  was 
very  great.     The  Israelites  appear  to  have  regarded  the  Egyptians  as  stammerers  and 
babblers,  since  they  could  not  understand  them,  and  they  very  naturally  considered 
the  Egyptians  to  be  barbarians,  as  they  would  no  doubt  often  beat  them  because 
they  did  not  comprehend  their  orders.     The  language  of  foreign  taskmasters  is 
never  musical  in  an  exile's  ear.     How  sweet  it  is  to  a  Christian  who  has  been  compelled 
to  hear  the  filthy  conversation  of  the  wicked,  when  at  last  he  is  brought  out  from 
their  midst  to  dwell  among  his  own  people  I 

2.  "Judah  was  his  sanctuary,  and  Israel  his  dominion."     The  pronoun  "  his  " 
comes  in  where  we  should  have  looked  for  the  name  of  God  ;    but  the  poet  is  so 
full  of  thought  concerning  the  Lord  that  he  forgets  to  mention  his  name,  like  the 
spouse  in  the  Song,  who  begins,  "  Let  him  kiss  me,"  or  Magdalene  when  she  cried, 
"  Tell  me  where  thou  hast  laid  him."      From  the   mention  of   Judah  and   Israel 
certain  critics  have  inferred  that  this  Psalm  must  have  been  written  after  the  division 


42  EXPOSITIONS    OF    THE    PSALMS. 

of  the  two  kingdoms  ;  but  this  is  only  another  instance  of  the  extremely  slender  basis 
upon  which  an  hypothesis  is  often  built  up.  Before  the  formation  of  the  two 
kingdoms  David  had  said,  "  Go,  number  Israel  and  Judah,"  and  this  was  common 
parlance,  for  Uriah  the  Hittite  said,  "  The  ark  and  Israel,  and  Judah  abide  in  tents  "  ; 
so  that  nothing  can  be  inferred  from  the  use  of  the  two  names.  No  division  into  two 
kingdoms  can  have  been  intended  here,  for  the  poet  is  speaking  of  the  coming  out  of 
Egypt  when  the  people  were  so  united  that  he  has  just  before  called  them  "  the 
house  of  Judah."  Tt  would  be  quite  as  fair  to  prove  from  the  first  verse  that  the 
Psalm  was  writteu  when  the  people  were  in  union  as  to  prove  from  the  second  that 
its  authorship  dates  from  their  separation.  Judah  was  the  tribe  which  led  the  way 
in  the  wilderness  march,  and  it  was  forseen  in  prophecy  to  be  the  royal  tribe,  hence  its 
poetical  mention  in  this  place.  The  meaning  of  the  passage  is  that  the  whole  people 
at  the  coming  out  of  Egypt  were  separated  unto  the  Lord  to  be  a  peculiar  people, 
a  nation  of  priests  whose  motto  should  be,  "  Holiness  unto  the  Lord."  Judah  was 
the  Lord's  "  holy  thing,"  set  apart  for  his  special  use.  The  nation  was  peculiarly 
Jehovah's  dominion,  for  it  was  governed  by  a  theocracy  in  which  God  alone  was 
King.  It  was  his  domain  in  a  sense  in  which  the  rest  of  the  world  was  outside  his 
kingdom.  These  were  the  young  days  of  Israel,  the  time  of  her  espousals,  when 
she  went  after  the  Lord  into  the  wilderness,  her  God  leading  the  way  with  signs  and 
miracles.  The  whole  people  were  the  shrine  of  Deity,  and  their  camp  was  one 
great  temple.  What  a  change  there  must  have  been  for  the  godly  amongst  them 
from  the  idolatries  and  blasphemies  of  the  Egyptians  to  the  holy  worship  and 
righteous  rule  of  the  great  King  in  Jeshurun.  They  lived  in  a  world  of  wonders, 
where  God  was  seen  in  the  wondrous  bread  they  ate  and  in  the  water  they  drank, 
as  well  as  in  the  solemn  worship  of  his  holy  place.  When  the  Lord  is  manifestly 
present  in  a  church,  and  his  gracious  rule  obediently  owned,  what  a  golden 
age  has  come,  and  what  honourable  privileges  his  people  enjoy  !  May  it  be  so 
among  us. 

3.  "The  sea  saw  it,  and  fled" ;  or  rather,  "  The  sea  saw  and  fled" — it  saw  God 
and  all  his  people  following  his  lead,  and  it  was  struck  with  awe  and  fled  away. 
A  bold  figure  !     The  Red  Sea  mirrored  the  hosts  which  had  come  down  to  its  shore, 
and  reflected  the  cloud  which  towered  high  over  all,  as  the  symbol  of  the  presence 
of  the  Lord  :    never  had  such  a  scene  been  imagined  upon  the  surface  of  the  Red 
Sea,  or  any  other  sea,  before.     It  could  not  endure  the  unusual  and  astounding 
sight,  and  fleeing  to  the  right  and  to  the  left,  opened  a  passage  for  the  elect  people. 
A  like  miracle  happened  at  the  end  of  the  great  march  of  Israel,  for  "Jordan  was 
driven  back."     This  was  a  swiftly-flowing  river,  pouring  itself  down  a  steep  decline, 
and  it  was  not  merely  divided,  but  its  current  was  driven  back  so  that  the  rapid 
torrent,  contrary  to  nature,  flowed  up-hill.     This  was  God's  work  :    the  poet  does 
not  sing  of  the  suspension  of  natural  laws,  or  of  a  singular  phenomenon  not  readily 
to  be  explained  ;   but  to  him  the  presence  of  God  with  his  people  is  everything,  and 
in  his  lofty  song  he  tells  how  the  river  was  driven  back  because  the  Lord  was  there. 
In  this  case  poetry  is  nothing  but  the  literal  fact,  and  the  fiction  lies  on  the  side  of 
the  atheistic  critics  who  will  suggest  any  explanation  of  the  miracle  rather  than 
admit  that  the  Lord  made  bare  his  holy  arm  in  the  eyes  of  all  his  people.     The 
division  of  the  sea  and  the  drying  up  of  the  river  are  placed  together  though  forty 
years  intervened,  because  they  were  the  opening  and  closing  scenes  of  one  great 
event.     We  may  thus  unite  by  faith  our  new  birth  and  our  departure  out  of  the 
world  into  the  promised  inheritance,  for  the  God  who  led  us  out  of  the  Egypt  of 
our  bondage  under  sin  will  also  conduct  us  through  the  Jordan  of  death  out  of  our 
wilderness  wanderings  in  the  desert  of  this  tried  and  changeful  life.     It  is  all  one 
and  the  same  deliverance,  and  the  beginning  ensures  the  end. 

4.  "The  mountains  skipped  like  rams,  and  the  little  hills  like  lambs.'-     At  the 
coming  of  the  Lord  to  Mount  Sinai,  the  hills  moved  ;    either  leaping  for  joy  in  the 
presence  of  their  Creator  like  young  lambs  ;  or,  if  you  will,  springing  from  their  places 
in  affright  at  the  terrible  majesty  of  Jehovah,  and  flying  like  a  flock  of  sheep  when 
alarmed.     Men  fear  the  mountains,  but  the  mountains  tremble  before  the  Lord. 
Sheep  and  lambs  move  lightly  in  the  meadows  ;    but  the  hills,  which  we  are  wont 
to  call  eternal,  were  as  readily  made  to  move  as  the  most  active  creatures.     Rams 
in  their  strength,  and  lambs  in  their  play,  are  not  more  stirred  than  were  the  solid 
hills  when  Jehovah  marched  by.     Nothing  is  immovable  but  God  himself  :    the 
mountains  shall  depart,  and  the  hills  be  removed,  but  the  covenant  of  his  grace 
abideth  fast  for  ever  and  ever.     Even  thus  do  mountains  of  sin  and  hills  of  trouble 


PSALM    THE    HUNDRED    AND    FOURTEENTH.  43 

move  when  the  Lord  comes  forth  to  lead  his  people  to  their  eternal  Canaan.  Let 
us  never  fear,  but  rather  let  our  faith  say  unto  this  mountain,  "  Be  thou  removed 
hence  and  cast  into  the  sea,"  and  it  shall  be  done. 

5.  "  What  ailed  thee,  0  thou  sea?"     Wert  thou  terribly  afraid  ?     Did  thy  strength 
fail  thee  ?     Did  thy  very  heart  dry  up  ?     "  What  ailed  thee,  O  thou  sea,  that  thou 
flcddest  ?  "     Thou  wert  neighbour  to  the  power  of  Pharaoh,  but  thou  didst  never 
fear  his  hosts  ;   stormy  wind  could  never  prevail  against  thee  so  as  to  divide  thee  in 
twain  ;    but  when  the  way  of  the  Lord  was  in  thy  great  waters  thou  wast  seized 
with  affright,  and  thou  becamest  a  fugitive  from  before  him.     "Thou  Jordan,  that 
thou   wast  driven   back  ? "     What   ailed  thee,   O   quick   descending  river  ?       Thy 
fountains  had  not  dried  up,  neither  had  a  chasm  opened  to  engulph  thee  1     The 
near  approach  of  Israel  and  her  God  sufficed  to  make  thee  retrace  thy  steps.     What 
aileth  all  our  enemies  that  they  fly  when  the  Lord  is  on  our  side  ?     What  aileth  hell 
itself  that  it  is  utterly  routed  when  Jesus  lifts  up  a  standard  against  it  ?      "  Fear 
took  hold  upon  them  there,"  for  fear  of  HIM  the  stoutest  hearted  did  quake,  and 
became  as  dead  men. 

6.  "Ye  mountains,  that  ye  skipped  like  rams;    and  ye  little  hills,  like  lambs?" 
What  ailed  ye  that  ye  were  thus  moved  ?     There  is  but  one  reply  :    the  majesty 
of  God  made  you  to  leap.     A  gracious  mind  will  chide  human  nature  for  its  strange 
insensibility,  when  the  sea  and  the  river,  the  mountains  and  the  hills,  are  all  sensitive 
to  the  presence  of  God.     Man  is  endowed  with  reason  and  intelligence,  and  yet  he 
sees  unmoved  that  which  the  material  creation  beholds  with  fear.     God  has  come 
nearer  to  us  than  ever  he  did  to  Sinai,  or  to  Jordan,  for  he  has  assumed  our  nature, 
and  yet  the  mass  of  mankind  are  neither  driven  back  from  their  sins,  nor  moved 
in  the  paths  of  obedience. 

7.  "Tremble,  thou  earth,  at  the  presence  of  the  Lord,  at  the  presence  of  the  God  of 
Jacob."     Or  "  from  before  the  Lord,  the  Adonai,  the  Master  and  King."     Very  fitly 
does  the  Psalm  call  upon  all  nature  again  to  feel  a  holy  awe  because  its  Ruler  is  still 
in  its  midst. 

"  Quake  when  Jehovah  walks  abroad, 
Quake,  earth,  at  sight  of  Israel's  God." 

Let  the  believer  feel  that  God  is  near,  and  he  will  serve  the  Lord  with  fear  and  rejoice 
with  trembling.  Awe  is  not  cast  out  by  faith,  but  the  rather  it  becomes  deeper 
and  more  profound.  The  Lord  is  most  reverenced  where  he  is  most  loved. 

8.  "Which  turned  the  rock  into  a  standing  water,"  causing  a  mere  or  lake  to  stand 
at  its  foot,  making  the  wilderness  a  pool  :    so  abundant  was  the  supply  of  water 
from  the  rock  that  it  remained  like  water  in  a  reservoir.     "The  flint  into  a  fountain 
of  waters,"  which  flowed  freely  in  streams,  following  the  tribes  in  their  devious 
marches.     Behold  what  God  can  do  1     It  seemed  impossible  that  the  flinty   rock 
should  become  a  fountain  ;   but  he  speaks,  and  it  is  done.     Not  only  do  mountains 
move,  but  rocks  yield  rivers  when  the  God  of  Israel  wills  that  it  should  be  so. 

"  From  stone  and  solid  rock  he  brings 
The  spreading  lake,  the  gushing  springs." 

"  O  magnify  the  Lord  with  me,  and  let  us  exalt  his  name  together,"  for  he  it 
is  and  he  alone  who  doeth  such  wonders  as  these.  He  supplies  our  temporal  needs 
from  sources  of  the  most  unlikely  kind,  and  never  suffers  the  stream  of  his  liberality 
to  fail.  As  for  our  spiritual  necessities  they  are  all  met  by  the  water  and  the  blood 
which  gushed  of  old  from  the  riven  rock,  Christ  Jesus  :  therefore  let  us  extol  the 
Lord  our  God. 

Our  deliverance  from  under  the  yoke  of  sin  is  strikingly  typified  in  the  going 
up  of  Israel  from  Egypt,  and  so  also  was  the  victory  of  our  Lord  over  the  powers  of 
death  and  hell.  The  Exodus  should  therefore  be  earnestly  remembered  by  Christian 
hearts.  Did  not  Moses  on  the  mount  of  transfiguration  speak  to  our  Lord  of  "  the 
exodus  "  which  he  should  shortly  accomplish  at  Jerusalem  ;  and  is  it  not  written 
of  the  hosts  above  that  they  sing  the  song  of  Moses  the  servant  of  God,  and  of  the 
Lamb  ?  Do  we  not  ourselves  expect  another  coming  of  the  Lord,  when  before  his 
face  heaven  and  earth  shall  flee  away  and  there  shall  be  no  more  sea  ?  We  join  then 
with  the  singers  around  the  Passover  table  and  make  their  Hallel  ours,  for  we  too 
have  been  led  out  of  bondage  and  guided  like  a  flock  through  a  desert  land,  wherein 
the  Lord  supplies  our  wants  with  heavenly  manna  and  water  from  the  Rock  of 
ages.  Praise  ye  the  Lord. 


44  EXPOSITIONS    OF    THE    PSALMS. 


EXPLANATORY    NOTES    AND    QUAINT    SAYINGS. 

Whole  Psalm. — The  cxivth  Psalm  appears  to  me  to  be  an  admirable  ode,  and  I 
began  to  turn  it  into  our  own  language.  As  I  was  describing  the  journey  of  Israel 
from  Egypt,  and  added  the  Divine  Presence  amongst  them,  I  perceived  a  beauty 
in  this  Psalm,  which  was  entirely  new  to  me,  and  which  I  was  going  to  lose  ;  and 
that  is,  that  the  poet  utterly  conceals  the  presence  of  God  in  the  beginning  of  it,  and 
rather  lets  a  possessive  pronoun  go  without  a  substantive,  than  he  will  so  much  as 
mention  anything  of  divinity  there.  "  Judah  was  his  sanctuary,  and  Israel  his 
dominion  "  or  kingdom.  The  reason  now  seems  evident,  and  this  conduct  necessary  ; 
for,  if  God  had  appeared  before,  there  could  be  no  wonder  why  the  mountains  should 
leap  and  the  sea  retire  ;  therefore,  that  this  convulsion  of  nature  may  be  brought 
in  with  due  surprise,  his  name  is  not  mentioned  till  afterwards  ;  and  then  with  a 
very  agreeable  turn  of  thought,  God  is  introduced  at  once  in  all  his  majesty.  This 
is  what  I  have  attempted  to  imitate  in  a  translation  without  paraphrase,  and  to 
preserve  what  I  could  of  the  spirit  of  the  sacred  author. 

When  Israel,  freed  from  Pharaoh's  hand, 
Left  the  proud  tyrant  and  his  land, 
The  tribes  with  cheerful  homage  own 
Their  King,  and  Judah  was  his  throne. 

Across  the  deep  their  journey  lay, 
The  deep  divides  to  make  them  way  ; 
The  streams  of  Jordan  saw,  and  fled 
With  backward  current  to  their  head. 

The  mountains  shook  like  frightened  sheep, 
Like  lambs  the  little  hillocks  leap  ; 
Not  Sinai  on  her  base  could  stand, 
Conscious  of  sovereign  power  at  hand. 

What  power  could  make  the  deep  divide  ? 
Make  Jordan  backward  roll  his  tide  ? 
Why  did  ye  leap,  ye  little  hills  ? 
And  whence  the  fright  that  Sinai  feels  ? 

Let  ev'ry  mountain,  ev'ry  flood, 
Retire,  and  know  th'  approaching  God, 
The  King  of  Israel  !    see  him  here  : 
Tremble,  thou  earth,  adore  and  fear. 

He  thunders — and  all  nature  mourns  ; 
The  rock  to  standing  pools  he  turns  ; 
Flints  spring  with  fountains  at  his  word, 
And  fires  and  seas  confess  their  Lord. 

Isaac  Watts,  in  "The  Spectator,"  1712. 

Verse  1. — "When  Israel  went  out  of  Egypt."  Out  of  the  midst  of  that  nation, 
that  is,  out  of  the  bowels  of  the  Egyptians,  who  had,  as  it  were,  devoured  them  ; 
thus  the  Jew-doctors  gloss  upon  this  text. — John  Trapp. 

Verse  1. — "Israel  went  out  of  Egypt."  This  was  an  emblem  of  the  Lord's  people 
in  effectual  vocation,  coming  out  of  bondage  into  liberty,  out  of  darkness  into  light, 
out  of  superstition,  and  idolatry,  and  profaneness,  to  the  service  of  the  true  God  in 
righteousness  and  true  holiness  ;  and  from  a  people  of  strange  language  to  those  that 
speak  the  language  of  Canaan,  a  pure  language,  in  which  they  can  understand  one 
another  when  they  converse  together,  either  about  experience  or  doctrine  ;  and  the 
manner  of  their  coming  out  is  much  the  same,  by  strength  of  hand,  by  the  power 
of  divine  grace,  yet  willingly  and  cheerfully,  with  great  riches,  the  riches  of  grace, 
and  a  title  to  the  riches  of  glory,  and  with  much  spiritual  strength  ;  for  though  weak 
in  themselves,  yet  they  are  strong  in  Christ. — John  Gill. 

Verse  1. — "  The  house  of  Jacob."  The  Israelites  though  they  were  a  great  number 
when  they  went  forth  from  Egypt,  nevertheless  formed  one  house  or  family  ;  thus 
the  church  at  the  present  time  dispersed  throughout  the  whole  world  is  called  one 


PSALM    THE    HUNDRED    AND    FOURTEENTH.  45 

house  :  1  Tim.  iii.  15  ;  Heb.  iii.  6  ;  1  Pet.  ii.  5  :  and  that  because  of  one  faith,  one 
God,  one  Father,  one  baptism,  Ephes.  iv.  5. — Marloralus. 

Verse  1. — "A  people  of  strange  language."  When  we  find  in  verse  1,  as  in  Psalm 
Ixxxi.  5,  Egypt  spoken  of  as  a  land  where  the  people  were  of  a  "strange  tongue,"  it 
seems  likely  that  the  reference  is  to  their  being  a  people  who  could  not  speak  of  God, 
as  Israel  could  ;  even  as  Zeph.  iii.  9  tells  of  the  "pure  lip,"  viz.  the  lip  that  calls 
on  the  name  of  the  Lord. — Andrew  A.  Bonar. 

Verse  1. — "A  people  of  strange  language."  Mant  translates  this  "tyrant  land," 
and  has  the  following  note  : — "  The  Hebrew  word  here  rendered  "  tyrant,"  has 
been  supposed  to  signify  "  barbarous  "  ;  that  is,  "  using  a  barbarous  or  foreign 
language  or  pronunciation."  But,  says  Parkhurst,  the  word  seems  rather  to 
refer  to  the  "  violence  "  of  the  Egyptians  towards  the  Israelites,  or  "  the  barbarity 
of  their  behaviour,"  which  was  more  to  the  Psalmist's  purpose  than  "  the  barbarity 
of  their  language  "  ;  even  supposing  the  reality  of  the  latter  in  the  time  of  Moses. 
The  epithet  "  barbarous  "  would  leave  the  same  ambiguity  as  Parkhurst  supposes 
to  belong  to  the  text.  Bishop  Horsley  renders  "  a  tyrannical  people." 

Verse  1. — "A  people  of  strange  language."  The  strange  language  is  evidently  an 
annoyance.  Israel  could  not  feel  at  home  in  Egypt. — Justus  Olshausen. 

Verse  2. — "Judah  was  his  sanctuary,  and  Israel  his  dominion."  These  people 
were  God's  sanctiftcation  and  dominion,  that  is,  witnesses  of  his  holy  majesty  in 
adopting  them,  and  of  his  mighty  power  in  delivering  them  :  or,  his  sanctiftcation, 
as  having  his  holy  priests  to  govern  them  in  the  points  of  piety  ;  and  dominion,  as 
having  godly  magistrates  ordained  from  above  to  rule  them  in  matters  of  policy  : 
or,  his  sanctuary,  both  actually,  because  sanctifying  him  ;  and  passively,  because 
sanctified  of  him.  .  .  .  This  one  verse  expounds  and  exemplifies  two  prime  petitions 
of  the  Lord's  Prayer.  "  Hallowed  be  thy  name,  thy  kingdom  come  "  :  for  Judah 
was  God's  sanctuary,  because  hallowing  his  name ;  and  Israel  his  dominion,  as 
desiring  his  kingdom  to  come.  Let  every  man  examine  himself  by  this  pattern, 
whether  he  be  truly  the  servant  of  Jesus  his  Saviour,  or  the  vassal  of  Satan  the 
destroyer.  If  any  man  submit  himself  willingly  to  the  domineering  of  the  devil, 
and  suffer  sin  to  reign  in  his  mortal  members,  obeying  the  lusts  thereof,  and  working 
all  uncleanness  even  with  greediness  ;  assuredly  that  man  is  yet  a  chapel  of  Satan, 
and  a  slave  to  sin.  On  the  contrary,  whosoever  unfeignedly  desires  that  God's 
kingdom  may  come,  being  ever  ready  to  be  ruled  according  to  his  holy  word, 
acknowledging  it  a  lantern  to  his  feet,  and  a  guide  to  his  paths ;  admitting  obediently 
his  laws,  and  submitting  himself  alway  to  the  same  ;  what  is  he,  but  a  citizen  of 
heaven,  a  subject  of  God,  a  saint,  a  sanctuary  ? — John  Boys. 

Verse  2. — "Judah  was  his  sanctuary,"  etc.  Reader,  do  not  fail  to  remark  when 
Israel  was  brought  out  of  Egypt  the  Lord  set  up  his  tabernacle  among  them,  and 
manifested  his  presence  to  them.  And  what  is  it  now,  when  the  Lord  Jesus  brings 
out  his  people  from  the  Egypt  of  the  world  ?  Doth  he  not  fulfil  that  sweet  promise, 
"  Lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world  "  ?  Is  it  not  the  privilege 
of  his  people,  to  live  to  him,  to  live  with  him,  and  to  live  upon  him  ?  Doth  he  not 
in  every  act  declare,  "  I  will  say,  it  is  my  people  ;  and  they  shall  say,  the  Lord  is 
my  God  "  ?  Matt,  xxviii.  20  ;  Zech.  xiii.  9. — Robert  Hawker. 

Verse  2. — "Judah  was  his  sanctuary."  Meaning  not  the  tribe  of  Judah  only, 
though  they  in  many  things  had  the  pre-eminence  ;  the  kingdom  belonged  to  it, 
the  chief  ruler  being  out  of  it,  especially  the  Messiah  ;  its  standard  was  pitched 
and  moved  first ;  it  offered  first  to  the  service  of  the  Lord  ;  and  the  Jews  have  a 
tradition,  mentioned  by  Jarchi  and  Kimchi,  that  this  tribe  with  its  prince  at  the 
head  of  it,  went  into  the  Red  Sea  first ;  the  others  fearing,  but  afterwards  followed, 
encouraged  by  their  example.  In  this  place  all  the  tribes  are  meant,  the  whole 
body  of  the  people. — John  Gill. 

Verse  2. — One  peculiarity  of  the  second  verse  requires  attention.  It  twice  uses 
the  word  "his,"  without  naming  any  one.  There  are  two  theories  to  account  for 
this  circumstance.  One  is  that  Psalm  cxiv.  was  always  sung  in  immediate  con 
nection  with  cxiii.,  in  which  the  name  of  God  occurs  no  less  than  six  times,  so  that 
the  continuance  of  the  train  of  thought  made  a  fresh  repetition  of  it  here  unnecessary. 
But  this  view,  to  be  fully  consistent  with  itself,  must  assume  that  the  two  Psalms 
are  really  one,  with  a  merely  arbitrary  division,  which  does  not,  on  the  face  of  the 
matter,  seem  by  any  means  probable,  as  the  scope  of  thought  in  the  two  is  perfectly 
distinct.  The  other,  which  is  more  satisfactory,  regards  the  omission  of  the  Holy 


46  EXPOSITIONS    OF    THE    PSALMS. 

Name  in  this  part  of  the  Psalm  as  a  practical  artifice  to  heighten  the  effect  of  the 
answer  to  the  sudden  apostrophe  in  verses  five  and  six.  There  would  be  nothing 
marvellous  in  the  agitation  of  the  sea,  and  river,  and  mountains  in  the  presence  of 
God,  but  it  may  well  appear  wonderful  till  that  potent  cause  is  revealed,  as  it  is 
most  forcibly  in  the  dignified  words  of  the  seventh  verse. — Ewald  and  Perowne,  in 
Neale  and  Littledale. 

Verse  3. — "The  sea  saw  it"  :  to  wit  this  glorious  work  of  God  in  bringing  his 
people  out  of  Egypt. — Matthew  Pool. 

Verse  3. — "The  sea  saw  it."  Saw  there  that  "  Judah  "  was  "  God's  sanctuary," 
"  and  Israel  his  dominion,"  and  therefore  "fled  "  ;  for  nothing  could  be  more  awful. 
It  was  this  that  drove  Jordan  back,  and  was  an  invincible  dam  to  his  streams  ;  God 
was  at  the  head  of  that  people,  and  therefore  they  must  give  way  to  them,  must 
make  room  for  them,  they  must  retire,  contrary  to  their  nature,  when  God  speaks 
the  word. — Matthew  Henry. 

Verse  3. — "The  sea  saw  it,  and  fled." 

The  waves  on  either  side 
Unloose  their  close  embraces,  and  divide, 
And  backwards  press,  as  in  some  solemn  show 
The  crowding  people  do, 
(Though  just  before  no  space  was  seen,) 
To  let  the  admired  triumph  pass  between. 
The  wondering  army  saw,  on  either  hand, 
The  no  less  wondering  waves  like  rocks  of  crystal  stand. 
They  marched  betwixt,  and  boldly  trod 
The  secret  paths  of  God. 

Abraham  Cowley,  1618—1667. 

Verse  3. — "Jordan  was  driven  back."  And  now  the  glorious  day  was  come  when, 
by  a  stupendous  miracle,  Jehovah  had  determined  to  show  how  able  he  was  to 
remove  every  obstacle  in  the  way  of  his  people,  and  to  subdue  every  enemy  before 
their  face.  By  his  appointment  the  host,  amounting  probably  to  two  millions- 
and-a-half  of  persons  (about  the  same  number  as  had  crossed  the  Red  Sea  on  foot), 
had  removed  to  the  banks  of  the  river  three  days  before,  and  now  in  marching 
array  awaited  the  signal  to  cross  the  stream.  At  any  time  the  passage  of  the  river 
by  such  a  multitude,  with  their  women  and  children,  their  flocks  and  herds,  and  all 
their  baggage,  would  have  presented  formidable  difficulties  ;  but  now  the  channel 
was  filled  with  a  deep  and  impetuous  torrent,  which  overflowed  its  banks  and  spread 
widely  on  each  side,  probably  extending  nearly  a  mile  in  width  ;  while  in  the  very 
sight  of  the  scene  were  the  Canaanitish  hosts,  who  might  be  expected  to  pour  out 
from  their  gates,  and  exterminate  the  invading  multitude  before  they  could  reach 
the  shore.  Yet  these  difficulties  were  nothing  to  Almighty  power,  and  only  served 
to  heighten  the  effect  of  the  stupendous  miracle  about  to  be  wrought. 

By  the  command  of  Jehovah,  the  priests,  bearing  the  ark  of  the  covenant,  the 
sacred  symbol  of  the  Divine  presence,  marched  more  than  half-a-mile  in  front  of 
the  people,  who  were  forbidden  to  come  any  nearer  to  it.  Thus  it  was  manifest 
that  Jehovah  needed  not  protection  from  Israel,  but  was  their  guard  and  guide, 
since  the  unarmed  priests  feared  not  to  separate  themselves  from  the  host,  and 
to  venture  with  the  ark  into  the  river  in  the  face  of  their  enemies.  And  thus  the 
army,  standing  aloof,  had  a  better  opportunity  of  seeing  the  wondrous  results, 
and  of  admiring  the  mighty  power  of  God  exerted  on  their  behalf ;  for  no  sooner 
had  the  feet  of  the  priests  touched  the  brim  of  the  overflowing  river,  than  the  swelling 
waters  receded  from  them  ;  and  not  only  the  broad  lower  valley,  but  even  the 
deep  bed  of  the  stream  was  presently  emptied  of  water,  and  its  pebbly  bottom 
became  dry.  The  waters  which  had  been  in  the  channel  speedily  ran  oft',  and  were 
lost  in  the  Dead  Sea  ;  whilst  those  which  would  naturally  have  replaced  them 
from  above,  were  miraculuosly  suspended,  and  accumulated  in  a  glassy  heap  far 
above  the  city  Adam,  that  is  beside  Zaretan.  These  places  are  supposed  to  have 
been  at  least  forty  miles  above  the  Dead  Sea,  and  may  possibly  have  been  much 
more ;  so  that  nearly  the  whole  channel  of  the  Lower  Jordan,  from  a  little  below 

the  Lake  of  Tiberias  to  the  Dead  Sea,  was  dry What  a  glorious 

termination  of  the  long  pilgrimage  of  Israel  was  this  1  and  how  worthy  of  the  power, 
wisdom,  and  goodness  of  their  Divine  Protector  1  "  The  passage  of  this  deep  and 


PSALM    THE    HUNDRED    AND    FOURTEENTH.  47 

rapid  river,"  remarks  Dr.  Hales,  "  at  the  most  unfavourable  season,  was  more 
manifestly  miraculous,  if  possible,  than  that  of  the  Red  Sea  ;  because  here  was 
no  natural  agency  whatever  employed  ;  no  mighty  wind  to  sweep  a  passage,  as 
in  the  former  case  ;  no  reflux  of  the  tide,  on  which  minute  philosophers  might 
fasten  to  depreciate  the  miracle.  It  seems,  therefore,  to  have  been  providentially 
designed  to  silence  cavils  respecting  the  former  ;  and  it  was  done  at  noon-day, 
in  the  face  of  the  sun,  and  in  the  presence,  we  may  be  sure,  of  the  neighbouring 
inhabitants,  and  struck  terror  into  the  kings  of  the  Canaanites  and  Amorites  west 
ward  of  the  river." — Philip  Henry  Gosse,  in  "Sacred  Streams,"  1877. 

Verse  3. — "Jordan  was  driven  back."  The  waters  know  their  Maker  :  that 
Jordan  which  flowed  with  full  streams  when  Christ  went  into  it  to  be  baptized, 
now  gives  way  when  the  same  God  must  pass  through  it  in  state :  then  there  was 
use  of  his  water,  now  of  his  sand.  I  hear  no  more  news  of  any  rod  to  strike  the 
waters  ;  the  presence  of  the  ark  of  the  Lord  God,  Lord  of  all  the  world,  is  sign 
enough  to  these  waves,  which  now,  as  if  a  sinew  were  broken,  run  back  to  their 
issues,  and  dare  not  so  much  as  wet  the  feet  of  the  priests  that  bare  it.  How  sub 
servient  are  all  the  creatures  to  the  God  that  made  them  !  How  glorious  a  God 
do  we  serve  ;  whom  all  the  powers  of  the  heavens  and  elements  are  willingly  subject 
unto,  and  gladly  take  that  nature  which  he  pleaseth  to  give  them. — Abraham  Wright. 

Verse  3. — "Jordan  was  driven  back."  It  was  probably  at  the  point  near  the 
present  southern  fords,  crossed  at  the  time  of  the  Christian  era  by  a  bridge.  The 
river  was  at  its  usual  state  of  flood  at  the  spring  of  the  year,  so  as  to  fill  the  whole 
of  the  bed,  up  to  the  margin  of  the  jungle  with  which  the  river  banks  are  lined. 
On  the  broken  edge  of  the  swollen  stream,  the  band  of  priests  stood  with  the  ark 
on  their  shoulders.  At  the  distance  of  nearly  a  mile  in  the  rear  was  the  mass  of 
the  army.  Suddenly  the  full  bed  of  the  Jordan  was  dried  before  them.  High 
up  the  river,  "  far,  far  away,"  "  in  Adam,  the  city  which  is  beside  Zaretan,"  "  as 
far  as  the  parts  of  Kirjath-jearim  "  (Josh.  iii.  16),  that  is,  at  a  distance  of  thirty 
miles  from  the  place  of  the  Israelite  encampment,  the  waters  there  stood  which 
"  descended  "  "  from  the  heights  above," — stood  and  rose  up,  as  if  gathered  into 
a  waterskin  ;  as  if  in  a  barrier  or  heap,  as  if  congealed  ;  and  those  that  "  descended  " 
towards  the  sea  of  "  the  desert,"  the  salt  Sea,  "  failed  and  were  cut  off."  Thus 
the  scene  presented  is  of  the  "  descending  stream  "  (the  words  employed  seem 
to  have  a  special  reference  to  that  peculiar  and  most  significant  name  of  the 
"  Jordan  "),  not  parted  asunder,  as  we  generally  fancy,  but,  as  the  Psalm  expresses 
it,  "  turned  backwards  "  ;  the  whole  bed  of  the  river  left  dry  from  north  to  south, 
through  its  long  windings  ;  the  huge  stones  lying  bare  here  and  there,  imbedded 
in  the  soft  bottom  ;  or  the  shingly  pebbles  drifted  along  the  course  of  the  channel. — 
Arthur  Penrhyn  Stanley,  in  "The  History  of  the  Jewish  Church,"  1870. 

Verse  4. — "The  mountains  skipped  like  rams,"  etc.  The  figure  drawn  from 
the  lambs  and  rams  would  appear  to  be  inferior  to  the  magnitude  of  the  subject. 
But  it  was  the  prophet's  intention  to  express  in  the  homeliest  way  the  incredible 
manner  in  which  God,  on  these  occasions,  displayed  his  power.  The  stability  of 
the  earth  being,  as  it  were,  founded  on  the  mountains,  what  connection  can  they 
have  with  rams  and  lambs,  that  they  should  be  agitated,  skipping  hither  and  thither  ? 
In  speaking  in  this  homely  style,  he  does  not  mean  to  detract  from  the  greatness 
of  the  miracle,  but  more  forcibly  to  engrave  these  extraordinary  tokens  of  God's 
power  on  the  illiterate.— Jo hn  Calvin. 

Verse  4. — "Skipped."  A  poetic  description  of  the  concussion  caused  by  the 
thunder  and  lightning  that  accompanied  the  divine  presence. — James  G.  Murphy. 

Verse  4. — At  the  giving  of  the  law  at  Sinai,  Horeb  and  the  mountains  around, 
both  great  and  small,  shook  with  a  sudden  and  mighty  earthquake,  like  rams  leaping 
in  a  grassy  plain,  with  the  young  sheep  frisking  round  them. — Plain  Commentary. 

Verses  4 — 6. — When  Christ  descends  upon  the  soul  in  the  work  of  conversion, 
what  strength  doth  he  put  forth  !  The  strongholds  of  sin  are  battled  down,  every 
high  thing  that  exalts  itself  against  the  knowledge  of  Christ  is  brough  *  into  captivity 
to  the  obedience  of  his  sceptre,  2  Cor.  x.  4,  5.  Devils  are  cast  out  of  Lhe  possession 
which  they  have  kept  for  many  years  without  the  least  disturbance.  Strong  lusts 
are  mortified  and  the  very  constitution  of  the  soul  is  changed.  "What  ailed  thee, 
O  thou  sea,  that  thou  fleddest  ?  thou  Jordan,  that  thou  wast  driven  back  ?  ye  mountains, 
that  ye  skipped  like  rams  ?  "  etc.  The  prophet  speaks  those  words  of  the  powerful 
entrance  of  the  children  of  Israel  into  Canaan.  The  like  is  done  by  Christ  in  the 


48  EXPOSITIONS    OF    THE    PSALMS. 

conversion  of  a  sinner.  Jordan  is  driven  back,  the  whole  course  of  the  soul  is  altered, 
the  mountains  skip  like  rams.  There  are  many  mountains  in  the  soul  of  a  sinner, 
as  pride,  unbelief,  self-conceitedness,  atheism,  profaneness,  etc.  These  mountains 
are  plucked  up  by  the  roots  in  a  moment  when  Christ  begins  the  work  of  conversion. 
— Ralph  Robinson. 

Verse  5.— 

Fly  where  thou  wilt,  O  sea  ! 

And  Jordan's  current  cease  ! 
Jordan,  there  is  no  need  of  thee, 

For  at  God's  word,  whene'er  he  please, 
The  rocks  shall  weep  new  waters  forth  instead  of  these. 

Abraham  Cowley. 

Verses  5,  6. — A  singular  animation  and  an  almost  dramatic  force  are  given  to 
the  poem  by  the  beautiful  apostrophe  in  verses  5,  6,  and  the  effect  of  this  is 
heightened  in  a  remarkable  degree  by  the  use  of  the  present  tenses.  The  awe  and 
the  trembling  of  nature  are  a  spectacle  on  which  the  poet  is  looking.  The  parted 
sea  through  which  Israel  walks  as  on  dry  land,  the  rushing  Jordan  arrested  in  its 
course,  the  granite  cliffs  of  Sinai  shaken  to  their  base — he  sees  it  all,  and  asks  in 
wonder  what  it  means  ? — J.  J.  Stewart  Perowne. 

Verses  5,  6. — This  questioning  teaches  us  that  we  should  ourselves  consider 
and  inquire  concerning  the  reason  of  those  things,  which  we  see  to  have  been  done 
in  a  wondrous  way,  out  of  the  course  of  nature.  There  are  signs  in  the  sun,  moon, 
stars,  heaven,  etc.,  concerning  which  Christ  has  spoken.  Let  us  inquire  the  reason 
why  they  are,  that  we  be  not  stupid  and  inaccurate  spectators.  The  things  which 
are  done  miraculously  do  speak  :  and  they  can  give  answer  why  they  are  done. 
Nay,  rather,  portents,  signs,  earthquakes,  extraordinary  appearances  are  loud- 
speaking,  and  they  declare  from  themselves  what  they  are  :  namely,  that  they  are 
prophetic  of  the  anger  and  future  vengeance  of  God.  Such  inquiry  as  this  is  not 
prying  curiosity,  but  is  pious  and  useful,  working  to  this  end,  that  we  become 
observant  of  the  judgments  of  God,  with  which  he  visits  this  world,  and  yield  ourselves 
to  his  grace,  and  so  we  escape  the  coming  vengeance. — Wolfgang  Musculus. 
Verses  5,  6.— 

What  ails  thee,  sea,  to  part, 

Thee,  Jordan,  back  to  start  ? 

Ye  mountains,  like  the  rams  to  leap, 

Ye  little  hills,  like  sheep  ? 

John  Keble. 

Verse  7. — "Tremble,  thou  earth."  Hebrew,  Be  in  pain,  as  a  travailing  woman  ; 
for  if  the  giving  of  the  law  had  such  dreadful  effects,  what  should  the  breaking 
thereof  have  ? — John  Trapp. 

Verse  v._ 

"  At  the  presence  of  the  Lord  be  in  pangs,  O  earth.' 

"Lord,"  Adon,  the  Sovereign  Ruler.  "  Pangs,"  Chuli :  Mic.  iv.  10.  The 
convulsions  of  nature,  which  accompanied  the  Exodus,  were  as  the  birth-throes 
of  the  Israelite  people.  "  A  nation  was  born  in  a  day."  But  the  deliverance 
out  of  Babylon  saw  the  prelude  to  a  far  more  wondrous  truth  ; — that  of  him,  in 
whom  nature  was  to  be  regenerated. — William  Kay. 

Verses  7,  8. — "Tremble,"  etc.  This  is  an  answer  to  the  preceding  question: 
as  if  he  had  said,  It  is  no  wonder  that  Sinai,  and  Horeb,  and  a  few  adjoining  hills 
should  tremble  at  the  majestic  presence  of  God  ;  for  the  whole  earth  must  do  so, 
whenever  he  pleases. — Thomas  Fenton. 

Verse  8. — "Which  turned  the  rock  into  a  standing  water."  Into  a  pool.  The 
divine  poet  represents  the  very  substance  of  the  rock  as  being  converted  into  water, 
not  literally,  b»»t  poetically  ;  thus  ornamenting  his  sketch  of  the  wondrous  power 
displayed  on  l.iis  occasion. — William  Walford. 

Verse  8. — The  remarkable  rock  in  Sinai  which  tradition  regards  as  the  one  which 
Moses  smote,  is  at  least  well  chosen  in  regard  to  its  situation,  whatever  opinion 
we  may  form  of  the  truth  of  that  tradition,  which  it  seems  to  be  the  disposition 
of  late  travellers  to  regard  with  more  respect  than  was  formerly  entertained.  It 
is  an  isolated  mass  of  granite,  nearly  twenty  feet  square  and  high,  with  its  base 


PSALM    THE    HUNDRED    AND    FOURTEENTH  49 

concealed  in  the  earth — we  are  left  to  conjecture  to  what  depth.  In  the  face  of  the 
rock  are  a  number  of  horizontal  fissures,  at  unequal  distances  from  each  other  ; 
some  near  the  top,  and  others  at  a  little  distance  from  the  surface  of  the  ground. 
An  American  traveller*  says  :  "  The  colour  and  whole  appearance  of  the  rock 
are  such  that,  if  seen  elsewhere,  and  disconnected  from  all  traditions,  no  one  would 
hesitate  to  believe  that  they  had  been  produced  by  water  flowing  from  these  fissures. 
I  think  it  would  be  extremely  difficult  to  form  these  fissures  or  produce  these 
appearances  by  art.  It  is  not  less  difficult  to  believe  that  a  natural  fountain  should 
flow  at  the  height  of  a  dozen  feet  out  of  the  face  of  an  isolated  rock.  Believing, 
as  I  do,  that  the  water  was  brought  out  of  a  rock  belonging  to  this  mountain,  I  can 
see  nothing  incredible  in  the  opinion  that  this  is  the  identical  rock,  and  that  these 
fissures,  and  the  other  appearances,  should  be  regarded  as  evidences  of  the  fact." — 
John  Kitto. 

Verse  8. — Shall  the  hard  rock  be  turned  into  a  standing  water,  and  the  flint-stone 
into  a  springing  well  ?  and  shall  not  our  hard  and  flinty  hearts,  in  consideration 
of  our  own  miseries,  and  God's  unspeakable  mercies  in  delivering  us  from  evil, 
(if  not  gush  forth  into  fountains  of  tears)  express  so  much  as  a  little  standing  water 
in  our  eyes  ?  It  is  our  hard  heart  indeed,  quod  nee  compunctione  scinditur,  nee 
pietate  mollitur,  nee  movetur  precibus,  minis  non  cedit,  flagellis  duratur,-\  etc.  O 
Lord,  touch  thou  the  mountains  and  they  shall  smoke,  touch  our  lips  with  a  coal 
from  thine  altar,  and  our  mouth  shall  show  forth  thy  praise.  Smite,  Lord,  our 
flinty  hearts  as  hard  as  the  nether  millstone,  with  the  hammer  of  thy  word,  and 
mollify  them  also  with  the  drops  of  thy  mercies  and  dew  of  thy  Spirit ;  make  them 
humble,  fleshy,  flexible,  circumcised,  soft,  obedient,  new,  clean,  broken,  and  then 
"  a  broken  and  a  contrite  heart,  O  God,  shalt  thou  not  despise."  Ps.  li.  17.  "  O 
Lord  my  God,  give  me  grace  from  the  very  bottom  of  my  heart  to  desire  thee  ;  in 
desiring,  to  seek  thee  ;  in  seeking,  to  find  ;  in  finding,  to  love  thee  ;  in  loving, 
utterly  to  loathe  my  former  wickedness  ;  "  that  living  in  thy  fear,  and  dying  in 
thy  favour,  when  I  have  passed  through  this  Egypt  and  wilderness  of  this  world, 
I  may  possess  the  heavenly  Canaan  and  happy  land  of  promise,  prepared  for  all 
such  as  love  thy  coming,  even  for  every  Christian  one,  which  is  thy  "dominion  " 
and  "sanctuary."^. — John  Boys. 

Verse  8. — The  same  almighty  power  that  turned  waters  into  a  rock  to  be  a  wall 
to  Israel  (Exod.  xiv.  22),  turned  the  rock  into  waters  to  be  a  well  to  Israel.  As 
they  were  protected,  so  they  were  provided  for,  by  miracles,  standing  miracles  ; 
for  such  was  the  standing  water,  that  fountain  of  waters,  into  which  the  rock,  the 
flinty  rock,  was  turned,  "  and  that  rock  was  Christ,"  1  Cor.  x.  4.  For  he  is  a  fountain 
of  living  waters  to  his  Israel,  from  whom  they  receive  grace  for  grace. — Matthew 
Henry. 

Verse  8. — "The  flint  into  a  fountain  of  waters."  The  causing  of  water  to  gush 
forth  out  of  the  flinty  rock  is  a  practical  proof  of  unlimited  omnipotence  and  of  the 
grace  which  converts  death  into  life.  Let  the  earth  then  tremble  before  the  Lord, 
the  God  of  Jacob.  It  has  always  trembled  before  him,  and  before  him  let  it  tremble. 
For  that  which  he  has  been  he  still  ever  is  ;  and  as  he  came  once  he  will  come  again. 
— Franz  Delitzsch 


HINTS    TO    PREACHERS. 

Verses  1,  2. — The  time  of  first  delivery  from  sin  a  season  notable  for  the  peculiar 
presence  of  God. 

Verses  1,  2. — The  Lord  was  to  his  people— I.  A  deliverer.  II.  A  priest — "  his 
sanctuary."  III.  A  king — "  his  dominion." 

Verses  1,  7. — "  The  house  of  Jacob  "  and  "  the  God  of  Jacob,"  the  relation 
between  the  two. 

Verse  2. — The  church  the  temple  of  sanctity  and  the  domain  of  obedience. 


*  Dr.  Olio.  j  Bernard.  }  Augustine. 

\OL.    V. 


50  EXPOSITIONS    OF    THE    PSALMS. 

Verse  3. — The  impenitence  of  sinners  rebuked  by  the  inanimate  creation. 

Verse  3. — "  Jordan  was  driven  back,"  or  death  overcome. 

Verse  4. — The  movableness  of  things  which  appear  to  be  fixed  and  settled. 
God's  power  of  creating  a  stir  in  lethargic  minds,  among  ancient  systems,  and  pre- 
iudiced  persons  of  the  highest  rank. 

Verses  7,  8. — Holy  awe.  I.  Should  be  caused  by  the  fact  of  the  divine  presence. 
Should  be  increased  by  his  covenant  character — "  the  God  of  Jacob."  III.  Should 
culminate  when  we  see  displays  of  his  grace  towards  his  people — "  which  turned," 
etc.  IV.  Should  become  universal. 

Verse  8. — Wonders  akin  to  the  miracle  at  the  rock.  I.  Christ's  death  the  source 
of  life.  II.  Adversity  a  means  of  prosperity.  III.  Hard  hearts  made  penitent. 
IV.  Barrenness  of  soul  turned  into  abundance. 

Verse  8. — Divine  supplies.  1.  Sure — for  he  will  fetch  them  even  from  a  rock 
2.  Plentiful — "  a  mere  or  standing  water."  3.  Continual  "  fountain  of  waters.'. 
4.  Instructive.  Should  create  in  us  holy  awe  at  the  power,  etc.,  of  the  Lord. 


PSALM    CXV. 

SUBJECT. — 7n  the  former  Psalm  the  past  wonders  which  God  had  wrought  were 
recounted  to  his  honour,  and  in  the  present  Psalm  he  is  entreated  to  glorify  himself 
again,  because  the  heathen  were  presuming  upon  the  absence  of  miracles,  were 
altogether  denying  the  miracles  of  former  ages,  and  insulting  the  people  of  God  with 
the  question,  "Where  is  now  their  God  ?  "  It  grieved  the  heart  of  the  godly  that  Jehovah 
should  be  thus  dishonoured,  and  treating  their  own  condition  of  reproach  as  unworthy 
of  notice,  they  beseech  the  Lord  at  least  to  vindicate  his  own  name.  The  Psalmist  is 
evidently  indignant  that  the  worshippers  of  foolish  idols  should  be  able  to  put  such  a 
taunting  question  to  the  people  who  worshipped  the  only  living  and  true  God  ;  and  having 
spent  his  indignation  in  sarcasm  upon  the  images  and  their  makers,  he  proceeds  to 
exhort  the  house  of  Israel  to  trust  in  God  and  bless  his  name.  As  those  who  were  dead 
and  gone  could  no  longer  sing  Psalms  unto  the  Lord  among  the  sons  of  men,  he  exhorts 
the  faithful  who  were  then  living  to  take  care  that  God  is  not  robbed  of  his  praise,  and  then 
he  closes  with  an  exulting  Hallelujah.  Should  not  living  men  extol  the  living  God  ? 

DIVISION. — For  the  better  expounding  of  it,  the  Psalm  may  be  divided  into  an 
entreaty  of  God  to  vindicate  his  own  honour,  verses  1,2;  a  contemptuous  description 
of  the  false  gods  and  their  worshippers,  3 — 8  ;  an  exhortation  to  the  faithful  to  trust 
in  God  and  to  expect  great  blessings  from  him,  9 — 15  ;  an  explanation  of  God's 
relationship  to  their  present  condition  of  things,  verse  16  ;  and  a  reminder  that,  not 
the  dead,  but  the  living,  must  continually  praise  God  here  below,  17,  18. 

EXPOSITION. 

"^OT  unto  us,   O  LORD,  not  unto  us,  but  unto  thy  name  give  glory,  for 

thy  mercy,  and  for  thy  truth's  sake. 
2  Wherefore  should  the  heathen  say,  Where  is  now  their  God  ? 

1.  It  will  be  well  to  remember  that  this  Psalm  was  sung  at  the  Passover,  and 
therefore  it  bears  relationship  to  the  deliverance  from  Egypt.  The  burden  of 
it  seems  to  be  a  prayer  that  the  living  God,  who  had  been  so  glorious  at  the  Red 
Sea  and  at  the  Jordan,  should  again  for  his  name's  sake  display  the  wonders  of 
his  power.  "Not  unto  us,  O  LORD,  not  unto  us,  but  unto  thy  name  give  glory."  The 
people  undoubtedly  wished  for  relief  from  the  contemptuous  insults  of  idolaters, 
but  their  main  desire  was  that  Jehovah  himself  should  no  longer  be  the  object  of 
heathen  insults.  The  saddest  part  of  all  their  trouble  was  that  their  God  was  no 
longer  feared  and  dreaded  by  their  adversaries.  When  Israel  marched  into  Canaan, 
a  terror  was  upon  all  the  people  round  about,  because  of  Jehovah,  the  mighty  God  ; 
but  this  dread  the  nations  had  shaken  off  since  there  had  been  of  late  no  remarkable 
display  of  miraculous  power.  Therefore  Israel  cried  unto  her  God  that  he  would 
again  make  bare  his  arm  as  in  the  day  when  he  cut  Rahab  and  wounded  the  dragon. 
The  prayer  is  evidently  tinctured  with  a  consciousness  of  unworthiness  ;  because 
of  their  past  unfaithfulness  they  hardly  dared  to  appeal  to  the  covenant,  and  to 
ask  blessings  for  themselves,  but  they  fell  back  upon  the  honour  of  the  Lord  their 
God — an  old  style  of  argument  which  their  great  lawgiver,  Moses,  had  used  with 
such  effect  when  he  pleaded,  "  Wherefore  should  the  Egyptians  speak  and  say, 
For  mischief  did  he  bring  them  out,  to  slay  them  in  the  mountains,  and  to  consume 
them  from  the  face  of  the  earth  ?  Turn  from  thy  fierce  wrath,  and  repent  of  this 
evil  against  thy  people."  Joshua  also  used  the  like  argument  when  he  said,  "  What 
wilt  thou  do  unto  thy  great  name  ?  "  In  such  manner  also  let  us  pray  when  no 
other  plea  is  available  because  of  our  sense  of  sin  ;  forthe  Lord  is  always  jealous  of 
his  honour,  and  will  work  for  his  name's  sake  when  no  other  motive  will  move  him. 
The  repetition  of  the  words,  "  Not  unto  us,"  would  seem  to  indicate  a  very  serious 
desire  to  renounce  any  glory  which  they  might  at  any  time  have  proudly  appropriated 
to  themselves,  and  it  also  sets  forth  the  vehemence  of  their  wish  that  God  would 
at  any  cost  to  them  magnify  his  own  name.  They  loathed  the  idea  of  seeking 


52  EXPOSITIONS    OF    THE    PSALMS. 

their  own  glory,  and  rejected  the  thought  with  the  utmost  detestation  ;  again 
and  again  disclaiming  any  self-glorifying  motive  in  their  supplication.  "For  thy 
mercy,  and  for  thy  truth's  sake."  These  attributes  seemed  most  in  jeopardy.  How 
could  the  heathen  think  Jehovah  to  be  a  merciful  God  if  he  gave  his  people  over  to 
the  hands  of  their  enemies  ?  How  could  they  believe  him  to  be  faithful  and  true 
if,  after  all  his  solemn  covenant  engagements,  he  utterly  rejected  his  chosen  nation  ? 
God  is  very  jealous  of  the  two  glorious  attributes  of  grace  and  truth,  and  the  plea 
that  these  may  not  be  dishonoured  has  great  weight  with  him.  In  these  times, 
when  the  first  victories  of  the  gospel  are  only  remembered  as  histories  of  a  dim 
and  distant  past,  sceptics  are  apt  to  boast  that  the  gospel  has  lost  its  youthful  strength 
and  they  even  presume  to  cast  a  slur  upon  the  name  of  God  himself.  We  may 
therefore  rightly  entreat  the  divine  interposition  that  the  apparent  blot  may  be 
removed  from  his  escutcheon,  and  that  his  own  word  may  shine  forth  gloriously 
as  in  the  days  of  old.  We  may  not  desire  the  triumph  of  our  opinions,  for  our  own 
sakes,  or  for  the  honour  of  a  sect,  but  we  may  confidently  pray  for  the  triumph 
of  truth,  that  God  himself  may  be  honoured. 

2.  "Wherefore  should  the  heathen  say,  Where  is  now  their  God?"  Or,  more 
literally,  "  Where,  pray,  is  their  God  ? "  Why  should  the  nations  be  allowed 
with  a  sneer  of  contempt  to  question  the  existence,  and  mercy,  and  faithfulness 
of  Jehovah  ?  They  are  always  ready  to  blaspheme  ;  we  may  well  pray  that  they 
may  not  derive  a  reason  for  so  doing  from  the  course  of  providence,  or  the  decline 
of  the  church.  When  they  see  the  godly  down-trodden  while  they  themselves 
live  at  ease,  and  act  the  part  of  persecutors,  they  are  very  apt  to  speak  as  if  they 
had  triumphed  over  God  himself,  or  as  if  he  had  altogether  left  the  field  of  action 
and  deserted  his  saints.  When  the  prayers  and  tears  of  the  godly  seem  to  be 
unregarded,  and  their  miseries  are  rather  increased  than  assuaged,  then  do  the 
wicked  multiply  their  taunts  and  jeers,  and  even  argue  that  their  own  wretched 
irreligion  is  better  than  the  faith  of  Christians,  because  for  the  present  their  condition 
is  so  much  preferable  to  that  of  the  afflicted  saints.  And,  truly,  this  is  the  very 
sting  of  the  trials  of  God's  chosen  when  they  see  the  veracity  of  the  Lord  questioned, 
and  the  name  of  God  profaned  because  of  their  sufferings.  If  they  could  hope 
that  some  good  result  would  come  out  of  all  this  they  would  endure  it  with  patience  ; 
but  as  they  are  unable  to  perceive  any  desirable  result  consequent  thereon,  they 
enquire  with  holy  anxiety,  "  Wherefore  should  the  heathen  be  permitted  to  speak 
thus  ?  "  It  is  a  question  to  which  it  would  be  hard  to  reply,  and  yet  no  doubt 
there  is  an  answer.  Sometimes  the  nations  are  permitted  thus  to  blaspheme,  in 
order  that  they  may  fill  up  the  measure  of  their  iniquity,  and  in  order  that  the 
subsequent  interposition  of  God  may  be  rendered  the  more  illustrious  in  contrast 
with  their  profane  boastings.  Do  they  say,  "  Where  is  now  their  God  ?  "  They 
shall  know  by-and-by,  for  it  is  written,  "  Ah,  I  will  ease  me  of  mine  adversaries  "  ; 
they  shall  know  it  also  when  the  righteous  shall  "  shine  forth  as  the  sun  in  the 
kingdom  of  their  Father."  Do  they  say,  "  Where  is  the  promise  of  his  coming  ?  " 
That  coming  shall  be  speedy  and  terrible  to  them.  In  our  own  case,  by  our  own 
lukewarmness  and  the  neglect  of  faithful  gospel  preaching,  we  have  permitted 
the  uprise  and  spread  of  modern  doubt,  and  we  are  bound  to  confess  it  with  deep 
sorrow  of  soul ;  yet  we  may  not  therefore  lose  heart,  but  may  still  plead  with  God  to 
save  his  own  truth  and  grace  from  the  contempt  of  men  of  the  world.  Our  honour 
and  the  honour  of  the  church  are  small  matters,  but  the  glory  of  God  is  the  jewel 
of  the  universe,  of  which  all  else  is  but  the  setting  ;  and  we  may  come  to  the  Lord 
and  plead  his  jealousy  for  his  name,  being  well  assured  that  he  will  not  suffer  that 
name  to  be  dishonoured.  Wherefore  should  the  pretended  wise  men  of  the  period 
be  permitted  to  say  that  they  doubt  the  personality  of  God  ?  Wherefore  should 
they  say  that  answers  to  prayer  are  pious  delusions,  and  that  the  resurrection  and 
the  deity  of  our  Lord  Jesus  are  moot  points  ?  Wherefore  should  they  be  permitted 
to  speak  disparagingly  of  atonement  by  blood  and  by  price,  and  reject  utterly 
the  doctrine  of  the  wrath  of  God  against  sin,  even  that  wrath  which  burneth  for 
ever  and  ever  ?  They  speak  exceeding  proudly,  and  only  God  can  stop  their 
arrogant  blusterings  :  let  us  by  extraordinary  intercession  prevail  upon  him  to 
interpose,  by  giving  to  his  gospel  such  a  triumphant  vindication  as  shall  utterly 
silence  the  perverse  opposition  of  ungodly  men. 

3  But  our  God  is  in  the  heavens  :  he  hath  done  whatsoever  he  hath 
pleased. 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  53 

4  Their  idols   are  silver   and   gold,   the   work   of   men's   hands 

5  They  have  mouths,  but  they  speak  not  :    eyes  have  they,  but  they 
see  not  : 

6  They  have  ears,  but  they  hear  not  :    noses  have  they,  but  they  smell 
not  : 

7  They  have  hands,  but  they  handle  not :   feet  have  they,  but  they  walk 
not  :   neither  speak  they  through  their  throat. 

8  They  that  make  them  are  like  unto  them  ;   so  is  every  one  that  trusteth 
in  them. 

3.  "Bat  our  God  is  in  the  heavens  " — where  he  should  be  ;    above  the  reach  of 
mortal  sneers,  over-hearing  all  the  vain  janglings  of  men,  but  looking  down  with 
silent  scorn  upon  the  makers  of  the  babel.     Supreme  above  all  opposing  powers, 
the  Lord  reigneth  upon  a  throne  high  and  lifted  up.     Incomprehensible  in  essence, 
he  rises  above  the  loftiest  thought  of  the  wise  ;  absolute  in  will  and  infinite  in  power, 
he  is  superior  to  the  limitations  which  belong  to  earth  and  time.     This  God  is  our 
God,  and  we  are  not  ashamed  to  own  him,  albeit  he  may  not  work  miracles  at  the 
beck  and  call  of  every  vain-glorious  boaster  who  may  choose  to  challenge  him. 
Once  they  bade  his  Son  come  down  from  the  cross  and  they  would  believe  in  him, 
now  they  would  have  God  overstep  the  ordinary  bounds  of  his  providence  and 
come  down  from  heaven  to  convince  them  :    but  other  matters  occupy  his  august 
mind  besides  the  convincement  of  those  who  wilfully  shut  their  eyes  to  the  super 
abundant  evidences  of  his  divine  power  and  Godhead,  which  are  all  around  them. 
If  our  God  be  neither  seen  nor  heard,  and  is  not  to  be  worshipped  under  any  outward 
symbol,  yet  is  he  none  the  less  real  and  true,  for  he  is  where  his  adversaries  can 
never  be — in  the  heavens,  whence  he  stretches  forth  his  sceptre,  and  rules  with 
boundless  power. 

"He  hath  done  whatsoever  he  hath  pleased."  Up  till  this  moment  his  decrees 
have  been  fulfilled,  and  his  eternal  purposes  accomplished  ;  he  has  not  been  asleep, 
nor  oblivious  of  the  affairs  of  men  ;  he  has  worked,  and  he  has  worked  effectually, 
none  have  been  able  to  thwart,  nor  even  so  much  as  to  hinder  him.  "  Whatsoever 
he  hath  pleased  "  :  however  distasteful  to  his  enemies,  the  Lord  has  accomplished 
all  his  good  pleasure  without  difficulty  ;  even  when  his  adversaries  raved  and  raged 
against  him  they  have  been  compelled  to  carry  out  his  designs  against  their  will. 
Even  proud  Pharoah,  when  most  defiant  of  the  Lord  was  but  as  clay  upon  the 
potter's  wheel,  and  the  Lord's  end  and  design  in  him  were  fully  answered.  We 
may  well  endure  the  jeering  question,  "  Where  is  now  their  God  ?  "  while  we  are 
perfectly  sure  that  his  providence  is  undisturbed,  his  throne  unshaken,  and  his 
purposes  unchanged.  W7hat  he  hath  done  he  will  yet  do,  his  counsel  shall  stand, 
and  he  will  do  all  his  pleasure,  and  at  the  end  of  the  great  drama  of  human  history, 
the  omnipotence  of  God  and  his  immutability  and  faithfulness  will  be  more  than 
vindicated  to  the  eternal  confusion  of  his  adversaries. 

4.  "Their  idols  are  silver  and  gold."  mere  dead  inert  matter  ;    at  the  best  only 
made  of  precious  metal,  but  that  metal  quite  as  powerless  as  the  commonest  wood 
or  clay.     The  value  of  the  idol  shows  the  folly  of  the  maker  in  wasting  his  substance, 
but  certainly  does  not  increase  the  power  of  the  image,  since  there  is  no  more  life 
in  silver  and  gold  than  in  brass  or  iron.     "The  work  of  men's  hands."     Inasmuch 
as  the  maker  is  always  greater  than  the  thing  that  he  has  made,  these  idols  are 
less  to  be  honoured  than  the  artificers,  who  fashioned  them.     How  irrational  that 
men  should  adore  that  which  is  less  than  themselves  1     How  strange  that  a  man 
should  think  that  he  can  make  a  god  !     Can  madness  go  further  ?     Our  God  is 
a  spirit,  and  his  hands  made  the  heavens  and  the  earth  :    well  may  we  worship 
him,  and  we  need  not  be  disturbed  at  the  sneering  question  of  those  who  are  so 
insane  as  to  refuse  to  adore  the  living  God,  and  yet  bow  their  knees  before  images 
of  their  own  carving.     We  may  make  an  application  of  all  this  to  the  times  in  which 
we  are  now  living.     The  god  of  modern  thought  is  the  creation  of  the  thinker  himself, 
evolved  out  of  his  own  consciousness,  or  fashioned  according  to  his  own  notion 
of  what  a  god  should  be.     Now,  it  is  evident  that  such  a  being  is  no  God.     It  is 
impossible  that  there  should  be  a  God  at  all  except  the  God  of  revelation.     A  god 
who  can  be  fashioned  by  our  own  thoughts  is  no  more  a  god  than  the  image  manu 
factured  or  produced  by  our  own  hands.     The  true  God  must  of  necessity  be  his  own 


54  EXPOSITIONS    OF    THE    PSALMS. 

revealer.  It  is  clearly  impossible  that  a  being  who  can  be  excogitated  and  compre 
hended  by  the  reason  of  man  should  be  the  infinite  and  incomprehensible  God. 
Their  idols  are  blinded  reason  and  diseased  thought,  the  product  of  men's  muddled 
brains,  and  they  will  come  to  nought. 

5.  "They  have  mouths,  but  they  speak  not."     The  idols  cannot  utter  even  the 
faintest  sound,  they  cannot  communicate  with  their  worshippers,  they  can  neither 
promise  nor  threaten,  command  nor  console,  explain  the  past  nor  prophesy  the 
future.     If  they  had  no  mouths  they  might  not  be  expected  to  speak,  but  having 
mouths  and  speaking  not,  they  are  mere  dumb  idols,  and  not  worthy  to  be  com 
pared  with  the  Lord  God  who  thundered  at  Sinai,  who  in  old  time  spake  by  his 
servants  the  prophets,  and  whose  voice  even  now  breaketh  the  cedars  of  Lebanon. 
"Eyes  have  they,  but  they  fee  not."     They  cannot  tell  who  their  worshippers  may 
be  or  what  they  offer.     Certain  idols  have  had  jewels  in  their  eyes  more  precious 
than  a  king's  ransom,  but  they  were  as  blind  as  the  rest  of  the  fraternity.     A  god 
who  has  eyes,  and  cannot  see,  is  a  blind  deity  ;    and  blindness  is  a  calamity,  and 
not  an  attribute  of  godhead.     He  must  be  very  blind  who  worships  a  blind  god  : 
we  pity  a  blind  man,  it  is  strange  to  worship  a  blind  image. 

6.  "They  have  ears,  but  they  hear  not."     The  Psalmist  might  have  pointed  to 
the  monstrous  ears  with  which  some  heathen  deities  are  disfigured, — truly  they 
have  ears  ;    but  no  prayer  of  their  votaries,  though  shouted  by  a  million  voices, 
can  ever  be  heard  by  them.     How  can  gold  and  silver  hear,  and  how  can  a  rational 
being  address  petitions  to  one  who  cannot  even  hear  his  words  ?     "Noses  have  they, 
but  they  smell  not."     The  Psalmist  seems  to  heap  together  these  sentences  with 
something  of  the  grim  sardonic  spirit  of  Elijah  when  he  said,  "  Cry  aloud  :   for  he 
is  a  god  ;  either  he  is  talking,  or  he  is  pursuing,  or  he  is  on  a  journey,  or  peradventure 
he  sleepeth,  and  must  be  awaked."     In  sacred  scorn  he  mocks  at  those  who  burn 
sweet  spices,  and  fill  their  temples  with  clouds  of  smoke,  all  offered  to  an  image 
whose  nose  cannot  perceive  the  perfume.     He  seems  to  point  his  finger  to  every 
part  of  the  countenance  of  the  image,  and  thus  pours  contempt  upon  the  noblest 
part  of  the  idol,  if  any  part  of  such  a  thing  can  be  noble  even  in  the  least  degree. 

7.  "They  have  hands,   but   they   handle  not."     Looking   lower   down   upon   the 
images,  the  Psalmist  says,  "  They  have  hands,  but  they  handle  not,"  they  cannot 
receive  that  which  is  handed  to  them,  they  cannot  grasp  the  sceptre  of  power  or 
the  sword  of  vengeance,  they  can  neither  distribute  benefits  nor  dispense  judgments, 
and  the  most  trifling  act  they  are  utterly  unable  to  perform.     An  infant's  hand 
excels  them  in  power.     "Feet  have  they,  but  they  walk  not."     They  must  be  lifted 
into  their  places  or  they  would  never  reach  their  shrines  ;    they  must  be  fastened 
in  their  shrines  or  they  would  fall ;  they  must  be  carried  or  they  could  never  move  ; 
they  cannot  come  to  the  rescue  of  their  friends,  nor  escape  the  iconoclasm  of  their 
foes.     The  meanest  insect  has  more  power  of  locomotion  than  the  greatest  heathen 
god.     "Neither  speak  they  through  their  throat."     They  cannot  even  reach  so  far 
as  the  guttural  noise  of  the  lowest  order  of  beasts  ;    neither  a  grunt,  nor  a  growl, 
nor    a    groan,  nor  so    much    as    a   mutter,  can   come  from    them.     Their   priests 
asserted  that  the  images  of  the  gods  upon  special  occasions  uttered  hollow  sounds, 
but    it  was    a  mere    pretence,  or   a  crafty  artifice:   images  of   gold  or   silver   are 
incapable  of  living  sounds.     Thus  has  the  Psalmist  surveyed  the  idol  from  head  to 
foot,  looked  in  its  face,  and  sounded  its  throat,  and  he  writes  it  down  as  utterly 
contemptible. 

8.  "They  that  make  them  are  like  unto  them."     Those  who  make  such  things 
for  worship  are  as  stupid,  senseless,  and  irrational  as  the  figures  they  construct.    So 
far  as  any  spiritual  life,  thought,    and  judgment  are  concerned,  they  are  rather 
the  images  of  men  than  rational  beings.     The  censure  is  by  no  means  too  severe. 
Who  has  not  found  the  words  leaping  to  his  lips  when  he  has  seen  the  idols  of  the 
Romanists  ?     "So  is  every  one  that  trustelh   in  them."     Those  who  have  sunk  so 
low  as  to  be  capable  of  confiding  in  idols  have  reached  the  extreme  of  folly,  and 
are  worthy  of  as  much  contempt  as  their  detestable  deities.     Luther's  hard  speeches 
were  well  deserved  by  the  Papists  ;   they  must  be  mere  dolts  to  worship  the  rotten 
relics  which  are  the  objects  of  their  veneration. 

The  god  of  modern  thought  exceedingly  resembles  the  deities  described  in  this 
Psalm.  Pantheism  is  wondrously  akin  to  Polytheism,  and  yet  differs  very  little 
from  Atheism.  The  god  manufactured  by  our  great  thinkers  is  a  mere  abstraction  : 
he  has  no  eternal  purposes,  he  does  not  interpose  on  the  behalf  of  his  people,  he 
cares  but  very  little  as  to  how  much  man  sins,  for  he  has  given  to  the  initiated  "  a 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  55 

larger  hope  "  by  which  the  most  incorrigible  are  to  be  restored.  He  is  what  the 
last  set  of  critics  chooses  to  make  him,  he  has  said  what  they  choose  to  say,  and 
he  will  do  what  they  please  to  prescribe.  Let  this  creed  and  its  devotees  alone, 
and  they  will  work  out  their  own  refutation,  for  as  now  their  god  is  fashioned  like 
themselves,  they  will  by  degrees  fashion  themselves  like  their  god  ;  and  when 
the  principles  of  justice,  law,  and  order  shall  have  all  been  effectually  sapped  we 
may  possibly  witness  in  some  form  of  socialism,  similar  to  that  which  is  so  sadly 
spreading  in  Germany,  a  repetition  of  the  evils  which  have  in  former  ages  befallen 
nations  which  have  refused  the  living  God,  and  set  up  gods  of  their  own. 

9  O  Israel,  trust  them  in  the  LORD  :    he  is  their  help  and  their  shield. 

10  O  house  of  Aaron,  trust  in  the  LORD  :  he  is  their  help  and  their  shield. 

11  Ye  that  fear  the  LORD,  trust  in  the  LORD  :   he  is  their  help  and  their 
shield, 

12  The  LORD  hath  been  mindful  of  us  :    he  will  bless  «s  ;   he  will  bless 
the  house  of  Israel  ;   he  will  bless  the  house  of  Aaron. 

13  He  will  bless  them  that  fear  the  LORD,  both  small  and  great. 

14  The  LORD  shall  increase  you  more  and  more,  you  and  your  children. 

15  Ye  are  blessed  of  the  LORD  which  made  heaven  and  earth. 

9.  "0  Israel,  trust  thoa  in  the  LORD."     Whatever  others  do,  let  the  elect  of  heaven 
keep  fast  to  the  God  who  chose  them.     Jehovah  is  the  God  of  Jacob,  let  his  children 
prove  their  loyalty  to  their  God  by  their  confidence  in  him.     Whatever  our  trouble 
may  be,  and  however  fierce  the  blasphemous  language  of  our  enemies,  let  us  not 
fear  nor  falter,  but  confidently  rest  in  him  who  is  able  to  vindicate  his  own  honour, 
and  protect  his  own  servants.     "He  is  their  help  and  their  shield."     He  is  the  friend 
of  his  servants,  both  actively  and  passively,  giving  them  both  aid  in  labour  and 
defence  in  danger.     In  the  use  of  the  pronoun  "  their,"  the  Psalmist  may  have 
spoken  to  himself,  in  a  sort  of  soliloquy  :    he  had  given  the  exhortation,  "  trust 
in  Jehovah,"  and  then  he  whispers  to  himself,  "  They  may  well  do  so,  for  he  is  at 
all  times  the  strength  and  security  of  his  servants." 

10.  "O  house  of  Aaron,  trust  in  the  Loni>."     You  who  are  nearest  to  him,  trust 
him  most ;    your  very  calling  is  connected  with  his  truth  and  is  meant  to  declare 
his  glory,  therefore  never  entertain  a  doubt  concerning  him,  but  lead  the  way  in 
holy  confidence.     The  priests  were  the  leaders,  teachers,  and  exemplars  of  the  people, 
and  therefore  above  all  others  they  should  place  an  unreserved  reliance  upon  Israel's 
God.     The  Psalmist  is  glad  to  add  that  they  did  so,  for  he  says,  "He  is  their  help 
and  their  shield."     It  is  good  to  exhort  those  to  faith  who  have  faith  :   "  These  things 
have  I  written  unto  you  that  believe  on  the  name  of  the  Son  of  God;  .  .  .  that 
ye  may  believe  on  the  name  of  the  Son  of  God."     We  may  stir  up  pure  minds  by 
way  of  remembrance,  and  exhort  men  to  trust  in  the  Lord  because  we  know  that 
they  are  trusting  already. 

11.  The  next  verse  is  of  the  same  tenor — "Ye  that  fear  the  LORD,  trust  in  the 
LORD"  whether  belonging  to  Israel,  or  to  the  house  of  Aaron,  or  not,  all  those  who 
reverence  Jehovah  are  permitted  and  commanded  to  confide  in  him.     "He  is  their 
help  and  their  shield."     He  does  aid  and  protect  all  those  who  worship  him  in  filial 
fear,  to  whatever  nation  they  may  belong.     No  doubt  these  repeated  exhortations 
were  rendered  necessary  by  the  trying  condition  in  which  the  children  of  Israel 
were  found  :    the  sneers  of  the  adversary  would  assail  all  the  people,  they  would 
most  bitterly  be  felt  by  the  priests  and  ministers,  and  those  who  were  secret  proselytes 
would  groan  in  secret  under  the  contempt  forced  upon  their  religion  and  their 
God.     All  this  would  be  very  staggering  to  faith,  and  therefore  they  were  bidden 
again  and  again  and  again  to  trust  in  Jehovah. 

This  must  have  been  a  very  pleasant  song  to  households  in  Babylon,  or  far 
away  in  Persia,  when  they  met  together  in  the  night  to  eat  the  Paschal  supper 
in  a  land  which  knew  them  not,  where  they  wept  as  they  remembered  Zion.  We 
seem  to  hear  them  repeating  the  three-fold  word,  "  Trust  in  Jehovah."  men  and 
women  and  little  children  singing  out  their  scorn  of  the  dominant  idolatry,  and 
declaring  their  adhesion  to  the  one  God  of  Israel.  In  the  same  manner  in  this 
day  of  blasphemy  and  rebuke  it  becomes  us  all  to  abound  in  testimonies  to  the 
truth  of  God.  The  sceptic  is  loud  in  his  unbelief,  let  us  be  equally  open  in  the 
avowal  of  our  faith. 


56  EXPOSITIONS    OF    THE    PSALMS. 

12.  "The  LORD  hath  been  mindful  of  us,"  or  "  Jehovah  hath  remembered  us." 
His  past  mercies  prove  that  we  are  on  his  heart,  and  though  for  the  present  he 
may  afflict  us,  yet  he  does  not  forget  us.  We  have  not  to  put  him  in  remembrance 
as  though  he  found  it  hard  to  recollect  his  children,  but  he  hath  remembered  us 
and  therefore  he  will  in  future  deal  well  with  us.  "He  will  bless  us."  The  word 
"us  "  is  supplied  by  the  translators,  and  is  superfluous,  the  passage  should  run, 
"He  will  bless  ;  he  will  bless  the  house  of  Israel ;  he  will  bless  the  house  of  Aaron." 
The  repetition  of  the  word  "  bless  "  adds  great  effect  to  the  passage.  The  Lord 
has  many  blessings,  each  one  worthy  to  be  remembered,  he  blesses  and  blesses 
and  blesses  again.  Where  he  has  once  bestowed  his  favour  he  continues  it ;  his 
blessing  delights  to  visit  the  same  house  very  often  and  to  abide  where  it  has  once 
lodged.  Blessing  does  not  impoverish  the  Lord  :  he  has  multiplied  his  mercies 
in  the  past,  and  he  will  pour  them  forth  thick  and  threefold  in  the  future.  He 
will  have  a  general  blessing  for  all  who  fear  him,  a  peculiar  blessing  for  the  whole 
house  of  Israel,  and  a  double  blessing  for  the  sons  of  Aaron.  It  is  his  nature  to 
bless,  it  is  his  prerogative  to  bless,  it  is  his  glory  to  bless,  it  is  his  delight  to  bless  ; 
he  has  promised  to  bless,  and  therefore  be  sure  of  this,  that  he  will  bless  and  bless  and 
bless  without  ceasing. 

13.  "He  will  bless  them  that  fear  the  LORD,  both  small  and  great."     So  long  as 
a  man  fears  the  Lord  it  matters  nothing  whether  he  be  prince  or  peasant,  patriarch 
or  pauper,  God  will  assuredly  bless  him.     Pie  supplies  the  want  of    every  living 
thing,  from  the  leviathan  of  the  sea  to  the  insect  upon  a  leaf,  and  he  will  suffer 
none  of  the  godly  to  be  forgotten,  however  small  their  abilities,  or  mean  their  position. 
This  is  a  sweet  cordial  for  those  who  are  little  in  faith,  and  own  themselves  to  be 
mere  babes  in  the  family  of  grace.     There  is  the  same  blessing  for  the  least  saint 
as  for  the  greatest ;  yea,  if  anything,  the  "  small  "  shall  be  first ;  for  as  the  necessity 
is  the  more  pressing,  the  supply  shall  be  the  more  speedy. 

14.  "The  LORD  shall  increase  you  more  and  more,  you  and  your  children."     Just 
as  in  Egypt  he  multiplied  the  people  exceedingly,  so  will  he  increase  the  number 
of  his  saints  upon  the  earth  ;   not  only  shall  the  faithful  be  blessed  with  converts, 
and  so  with  a  spiritual  seed  ;  but  those  who  are  their  spiritual  children  shall  become 
fruitful  also,  and  thus  the  multitude  of  the  elect  shall  be  accomplished  ;   God  shall 
increase  the  people,  and  shall  increase  the  joy.     Even  to  the  end  of  the  ages  the 
race  of  true  believers  shall  be  continued,  and  shall  growingly  multiply  in  number 
and  in  power.     The  first  blessing  upon  mankind  was,  "  Be  fruitful,  and  multiply, 
and  replenish  the  earth  "  ;   and  it  is  this  blessing  which  God  now  pronounces  upon 
them  that  fear  him.     Despite  the  idols  of  philosophy  and  sacramentarianism,  the 
truth  shall  gather  its  disciples,  and  fill  the  land  with  its  defenders. 

15.  "  Ye  are  blessed  of  the  LORD  which  made  heaven  and  earth."     This  is  another 
form  of  the  blessing  of  Melchizedek  :    "  Blessed  be  Abram  of  the  Most  High  God, 
possessor  of  heaven  and  earth  "  ;    and  upon  us  through  our  great  Melchizedek 
this  same  benediction  rests.     It  is  an  omnipotent  blessing,  conveying  to  us  all 
that  an  Almighty  God  can  do,  whether  in  heaven  or  on  earth,     This  fulness  is 
infinite,  and  the  consolation  which  it  brings  is  unfailing  ;    he  that  made  heaven 
and  earth  can  give  us  all  things  while  we  dwell  below,  and  bring  us  safely  to  his 
palace  above.     Happy  are  the  people  upon  whom  such  a  blessing  rests  ;    their 
portion  is  infinitely   above  that  of  those  whose  only  hope  lies  in  a  piece  of  gilded 
wood,  or  an  image  of  sculptured  stone. 

16  The  heaven,  even  the  heavens,  are  the  LORD'S  :  but  the  earth  hath 
he  given  to  the  children  of  men. 

16.  "The  heaven,  even  the  heavens,  are  the  LORD'S."     There  he  specially  reigns, 
and  manifests  his  greatness  and  his  glory  :   "but  the  earth  hath  he  given  to  the  children 
of  men."     He  hath  left  the  world  during  the  present  dispensation  in  a  great  measure 
under  the  power  and  will  of  men,  so  that  things  are  not  here  below  in  the  same 
perfect  order  as  the  things  which  are  above.     It  is  true  the  Lord  rules  over  all  things 
by  his  providence,  but  yet  he  allows  and  permits  men  to  break  his  laws  and  persecute 
his  people  for  the  time  being,  and  to  set  up  their  dumb  idols  in  opposition  to  him. 
The  free  agency  which  he  gave  to  his  creatures  necessitated  that  in  some  degree 
he  should  restrain  his  power  and  suffer  the  children  of  men  to  follow  their  own 
devices  ;    yet  nevertheless,  since  he  has  not  vacated  heaven,  he  is  still  master  of 
earth,  and  can  at  any  time  gather  up  all  the  reins  into  his  own  hands.     Perhaps, 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  57 

however,  the  passage  is  meant  to  have  another  meaning,  viz.,  that  God  will  increase 
his  people,  because  he  has  given  the  earth  to  them,  and  intends  that  they  shall 
fill  it.  Man  was  constituted  originally  God's  vicegerent  over  the  world,  and  though 
so  yet  we  see  not  all  things  put  under  him,  we  see  Jesus  exalted  on  high,  and  in 
him  the  children  of  men  shall  receive  a  loftier  dominion  even  on  earth  than  as  yet 
they  have  known.  "  The  meek  shall  inherit  the  earth  ;  and  shall  delight  themselves 
in  the  abundance  of  peace  "  :  and  our  Lord  Jesus  shall  reign  amongst  his  ancients 
gloriously.  All  this  will  reflect  the  exceeding  glory  of  him  who  reveals  himself 
personally  in  heaven,  and  in  the  mystical  body  of  Christ  below.  The  earth  belongo 
to  the  sons  of  God,  and  we  are  bound  to  subdue  it  for  our  Lord  Jesus,  for  he  must 
reign.  The  Lord  hath  given  him  the  heathen  for  his  inheritance,  and  the  uttermost 
parts  of  the  earth  for  his  possession. 

17  The  dead  praise  not  the  LORD,  neither  any  that  go  down  into  silence. 

1 8  But  we  will  bless  the  LORD  from  this  time  forth  and  for   evermore. 
Praise  the  LORD. 

17.  "The  dead  praise  not  the  LORD  " — so  far  as  this  world  is  concerned.     They 
cannot  unite  in  the  Psalms  and  hymns  and  spiritual  songs  with  which  the  church 
delights  to  adore  her  Lord.     The  preacher  cannot  magnify  the  Lord  from  his  coffin, 
nor  the  Christian  worker  further  manifest  the  power  of  divine  grace  by  daily  activity 
while  he  lies  in  the  grave.     "Neither  any  that  go  down  into  silence."     The  tomb 
sends  forth  no  voice  ;    from  mouldering  bones  and  flesh-consuming  worms  there 
arises  no  sound  of  gospel  ministry  nor  of  gracious  song.     One  by  one  the  singers 
in  the  consecrated  choir  of  saints  steal  away  from  us,  and  we  miss  their  music. 
Thank  God,  they  have  gone  above  to  swell  the  harmonies  of  the  skies,  but  as  far 
as  we  are  concerned,  we  have  need  to  sing  all  the  more  earnestly  because  so  many 
songsters  have  left  our  choirs. 

18.  "But  we  will  bless  the  LORD  from  this  time  forth  and  for  evermore."     We  who 
are  still  living  will  take  care  that  the  praises  of  God  shall  not  fail  among  the  sons 
of  men.     Our  afflictions  and  depressions  of  spirit  shall  not  cause  us  to  suspend  our 
praises  ;    neither  shall  old  age,  and  increasing  infirmities  damp  the  celestial  fires, 
nay,  nor  shall  even  death  itself  cause  us  to  cease  from  the  delightful  occupation. 
The  spiritually  dead  cannot  praise  God,  but  the  life  within  us  constrains  us  to  do 
so.     The  ungodly  may  abide  in  silence,  but  we  will  lift  up  our  voices  to  the  praise 
of  Jehovah.     Even  though  for  a  time  he  may  work  no  miracle,  and  we  may  see  no 
peculiar  interposition  of  his  power,  yet  on  the  strength  of  what  he  has  done  in  ages 
past  we  will  continue  to  laud  his  name  "  until  the  day  break,  and  the  shadows  f\ee 
away,"  when  he  shall  once  more  shine  forth  as  the  sun  to  gladden  the  faces  of  his 
children.     The  present  time  is  auspicious  for  commencing  a  life  of  praise,  since 
to-day  he  bids  us  hear  his  voice  of  mercy.     "  From  this  time  forth  "  is  the  suggestion 
of  wisdom,  for  this  duty  ought  not  to  be  delayed  ;   and  it  is  the  dictate  of  gratitude, 
for  there  are  pressing  reasons  for  prompt  thankfulness.     Once  begin  praising  God 
and  we  have  entered  upon  an  endless  service.     Even  eternity  cannot  exhaust  the 
reasons  why  God  should  be  glorified.     "Praise  the  LORD,"  or  Hallelujah.     Though 
the  dead  cannot,  and  the  wicked  will  not,  and  the  careless  do  not  praise  God,  yet 
we  will  shout  "  Hallelujah  "  for  ever  and  ever.     Amen. 


EXPLANATORY    NOTES    AND     QUAINT    SAYINGS. 

Whole  Psalm. — Several  manuscripts  and  editions,  also  the  Septuagint,  the 
Syriac,  and  many  of  the  old  translators  join  this  Psalm  to  the  preceding,  and  make 
one  of  them.  But  the  argument  and  the  arrangement  of  the  two  Psalms  do  not 
allow  of  the  least  doubt  as  to  their  original  independence  of  each  other.— Justus 
Olshausen. 

Verse  1. — "Not  unto  us,  O  LORD,  not  unto  us,  but  unto  thy  name  give  glory."  The 
Psalmist,  by  this  repetition,  implies  our  natural  tendency  to  self-idolatry,  and  to 
magnifying  of  ourselves,  and  the  difficulty  of  cleansing  our  hearts  from  these  self- 
reflections.  If  it  be  angelical  to  refuse  an  undue  glory  stolen  from  God's  throne, 


58  EXPOSITIONS    OF    THE    PSALMS. 

Rev.  xxii.  8,  9  ;  it  is  diabolical  to  accept  and  cherish  it.  "  To  seek  our  own  glory 
is  not  glory,"  Prov.  xxv.  27.  It  is  vile,  and  the  dishonour  of  a  creature,  who,  by 
the  law  of  his  creation,  is  referred  to  another  end.  So  much  as  we  sacrifice  to  our 
own  credit,  to  the  dexterity  of  our  hands,  or  the  sagacity  of  our  wit,  we  detract 
from  God. — Stephen  Charnock. 

Verse  1. — "Not  unto  us,  but  unto  thy  name  give  glory,"  etc.  This  is  not  a  doxology, 
or  form  of  thanksgiving,  but  a  prayer.  Not  for  our  safety  or  welfare,  so  much 
as  for  thy  glory,  be  pleased  to  deliver  us.  Not  to  satisfy  our  revenge  upon  our 
adversaries  ;  not  for  the  establishment  of  our  own  interest ;  but  for  the  glory  of 
thy  grace  and  truth  do  we  seek  thine  aid,  that  thou  mayest  be  known  to  be  a  God 
keeping  covenant ;  for  mercy  and  truth  are  the  two  pillars  of  that  covenant.  It 
is  a  great  dishonouring  of  God  when  anything  is  sought  from  him  more  than  himself, 
or  not  for  himself.  Saith  Austin,  it  is  but  a  carnal  afiection  in  prayer  when  men 
seek  self  more  than  God.  Self  and  God  are  the  two  things  that  come  in  competition. 
Now  there  are  several  sorts  of  self  ;  there  is  carnal  self,  natural  self,  and  glorified 
self  ;  above  all  these  God  must  have  the  pre-eminence. — Thomas  Manton. 

Verse  1. — There  are  many  sweet  and  precious  texts  of  Scripture  which  are  so 
endeared,  and  have  become  so  habituated  to  us,  and  we  to  them,  that  one  cannot 
but  think  we  must  carry  them  with  us  to  heaven,  and  that  they  will  form  not  only 
the  theme  of  our  song,  but  a  portion  of  our  blessedness  and  joy  even  in  that  happy 
home.  .  .  .  But  if  there  be  one  text  whieh  more  especially  belongs  to  all,  and  which 
must,  I  think,  break  forth  from  every  redeemed  one  as  he  enters  heaven,  and  form 
the  unwearying  theme  of  eternity,  it  is  the  first  verse  of  this  Psalm.  I  am  sure 
that  not  one  of  the  Lord's  chosen  ones  on  earth,  as  he  reviews  the  way  by  which 
he  has  been  led,  as  he  sees  enemy  after  enemy  prostrate  before  his  utter  feebleness, 
and  has  such  thorough  evidence  and  conviction  that  his  weakness  is  made  perfect 
in  the  Lord's  strength,  but  must,  from  the  very  ground  of  his  heart,  say,  "Not  unto 
us,  O  LORD,  not  unto  us,  but  unto  thy  name  "  be  the  praise  and  the  glory  ascribed. 
And  could  we  see  heaven  opened — could  we  hear  its  glad  and  glorious  hallelujahs 
—could  we  see  its  innumerable  company  of  angels,  and  its  band  of  glorified  saints, 
as  they  cast  their  crowns  before  the  throne,  we  should  hear  as  the  universal  chorus 
from  every  lip,  "Not  unto  us,  0  LOUD,  not  unto  us,  but  unto  thy  name  give  glory,  for 
thy  mercy,  and  for  thy  truth's  sake."  I  know  not  why  this  should  rot  be  as  gladly 
and  as  gratefully  the  angel's  song  as  the  song  of  the  redeemed  :  they  stand  not 
in  their  own  might  nor  power, — they  kept  not  their  first  estate  through  any  inherent 
strength  of  their  own,  but,  like  their  feebler  brethren  of  the  human  race,  are  equally 
"  kept  by  the  power  of  God  "  ;  and  from  their  ranks,  I  doubt  not,  is  re-echoed 
the  same  glorious  strain,  "Not  unto  us,  O  LOUD,  not  unto  us,  but  unto  thy  name  give 
glory."  Even  our  blessed  Lord,  as  on  that  night  of  sorrow  he  sung  this  hymn  of 
praise,  could  truly  say,  in  that  nature  which  had  sinned,  and  which  was  to  suffer, 
"  Not  unto  us," — not  unto  man,  be  ascribed  the  glory  of  this  great  salvation,  which 
I  am  now  with  my  own  blood  to  purchase,  but  unto  thy  name  and  thy  love  be  the 
praise  given. — Barton  Bouchier. 

Verse  1. — "Non  nobis,  Domine,  sed  tibi  sit  gloria."  A  part  of  the  Latin  version 
of  this  Psalm  is  frequently  sung  after  grace  at  public  dinners,  but  why  we  can  hardly 
imagine,  except  it  be  for  fear  that  donors  should  be  proud  of  the  guineas  they  have 
promised,  or  gourmands  should  be  vainglorious  under  the  influence  of  their  mighty 
feeding.— C.  //.  S. 

Verses  1,  2. — He,  in  a  very  short  space,  assigns  three  reasons  why  God  should 
seek  the  glory  of  his  name  in  preserving  his  people.  First,  because  he  is  merciful  ; 
secondly,  because  he  is  true  and  faithful  in  observing  his  promise  ;  thirdly,  that 
the  Gentiles  may  not  see  God's  people  in  a  state  of  destitution,  and  find  cause  for 
blaspheming  him  or  them.  He  therefore  says,  "/or  thy  mercy,  and  for  thy  truth's 
sake,"  show  thy  glory,  or  give  glory  to  thy  name,  for  it  is  then  thy  glory  will  be 
exhibited  when  thou  showest  mercy  to  thy  people  ;  and  then  thou  wilt  have  carried 
out  the  truth  of  the  promise  which  thou  hast  made  to  our  fathers.  "Lest  the  Gentiles 
should  say,  Where  is  their  God  ?  "  lest  the  incredulous  Gentiles  should  get  an  occasion 
of  detracting  from  thy  power,  and,  perhaps,  of  ignoring  thy  very  existence. — Robert 
Bellarmine. 

Verses  2,  3. — If  God  be  everywhere,  why  doth  Christ  teach  us  to  pray,  "  Our 
Father  which  art  in  heaven  "  ?  And  when  the  heathen  made  that  scoffing  demand, 
"Where  is  now  their  God?  "  why  did  David  answer,  "Our  God  is  in  the  heavens  "  ? 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  59 

To  these  and  all  other  texts  of  like  import  we  may  answer  ;  heaven  is  not  there 
spoken  of  as  bounding  the  presence  of  God,  but  as  guiding  the  faith  and  hope  of 
man.  "  In  the  morning  "  (saith  David,  Ps.  v.  3)  "  will  I  direct  my  prayer  unto 
thee,  amd  will  look  up."  When  the  eye  hath  no  sight  of  any  help  on  earth,  then 
faith  may  have  the  clearest  vision  of  it  in  heaven.  And  while  God  appears  so  little 
in  any  gracious  dispensation  for  his  people  on  earth,  that  the  enemy  begins  to  scoff, 
"  Where  is  now  their  God  ?  "  then  his  people  have  recourse  by  faith  to  heaven,  where 
the  Lord  not  only  is,  but  is  glorious  in  his  appearings.  From  whence  as  he  the 
better  seeth  how  it  is  with  us,  so  he  seems  to  have  a  position  of  advantage  for  relieving 
us. — Joseph  Caryl. 

Verses  2 — 8. — Contrast  Jehovah  with  any  other  God.  Why  should  the  heathen 
say,  "Where,  pray,  (•»})  is  your  God?"  Take  up  Moses'  brief  description  in  Deut. 
iv.  28,  and  expand  it  as  is  done  here.  Idols  of  gold  and  silver  have  a  mouth,  but 
give  no  counsel  to  their  worshippers  ;  eyes,  but  see  not  the  devotions  nor  the  wants 
of  those  who  serve  them  ;  ears,  but  hear  not  their  cries  of  distress  or  songs  of  praise  ; 
nostrils,  but  smell  not  the  fragrant  incense  presented  to  their  images  ;  hands,  but 
the  thunderbolt  which  they  seem  to  hold  (as  Jupiter  Tonans  in  after  days),  is  a 
brutum  fulmen,  they  cannot  launch  it  ;  feel,  but  they  cannot  move  to  help  the  fallen. 
Ah  1  they  cannot  so  much  as  whisper  one  syllable  of  response,  or  even  mutter  in 
their  throat  1  And  as  man  becomes  like  his  God,  (witness  Hindoo  idolaters  whose 
cruelty  is  just  the  reflection  of  the  cruelty  of  their  gods,)  so  these  gods  of  the  heathen 
being  "  soul-less,  the  worshippers  become  soul-less  themselves "  (Tholuck). — 
Andrew  A.  Bonar. 

Verse  3. — "And  our  God(is)  inheaven  ;  all  that  he  pleased  he  has  done."  The  word 
"and,"  though  foreign  from  our  idiom,  adds  sensibly  to  the  force  of  the  expression. 
They  ask  thus,  as  if  our  God  were  absent  or  had  no  existence  ;  and  yet  all  the  while 
our  God  is  in  heaven,  in  his  exalted  and  glorious  dwelling-place. — Joseph  Addison 
Alexander. 

Verse  3  (first  clause). — It  would  be  folly  to  assert  the  like  concerning  idols  ; 
therefore,  if  the  heathen  say,  Where  is  your  God  ?  we  reply,  He  is  in  heaven,  etc.  : 
but  where  are  your  idols  ?  In  the  earth,  not  making  the  earth,  but  made  from 
the  earth,  etc. — Martin  Geier. 

Verse  3. — "But  our  God  is  in  the  heavens."  When  they  place  God  in  heaven, 
they  do  not  confine  him  to  a  certain  locality,  nor  set  limits  to  his  infinite  essence  ; 
but  on  the  contrary  they  deny  the  limitation  of  his  power,  its  being  shut  up  to 
human  instrumentality  only,  or  its  being  subject  to  fate  or  fortune.  In  short, 
they  put  the  universe  under  his  control ;  and  teach  us  that,  being  superior  to  every 
obstruction,  he  does  freely  everything  that  may  seem  good  to  him.  This  truth 
is  still  more  plainly  asserted  in  the  subsequent  clause,  "he  hath  done  whatsoever  he  hath 
pleased."  God  then  may  be  said  to  dwell  in  heaven,  as  the  world  is  subject  to 
his  will,  and  nothing  can  prevent  his  accomplishing  his  purposes. — John  Calvin. 

Verse  4. — "Their  idols  are  silver  and  gold."  Can  there  be  anything  more  absurd 
than  to  expect  assistance  from  them,  since  neither  the  materials  of  which  they  are 
formed,  nor  the  forms  which  are  given  them  by  the  hand  of  men  possess  the  smallest 
porton  of  divinity  so  as  to  command  respect  for  them.  At  the  same  time,  the  prophet 
tacitly  indicates  that  the  value  of  the  material  does  not  invest  the  idols  with  more 
excellence,  so  that  they  deserve  to  be  more  highly  esteemed.  Hence  the  passage 
may  be  translated  adversatively,  thus,  Though  they  are  of  gold  and  silver,  yet 
they  are  not  gods,  because  they  are  the  work  of  men's  hands. — John  Calvin. 

Verse  4. — "Their  idols  are  silver,"  etc.  They  are  metal,  stone,  and  wood.  They 
are  genererally  made  in  the  form  of  man,  but  can  neither  see,  hear,  smell,  feel,  walk, 
nor  speak.  How  brutish  to  trust  in  such  1  and  next  to  them,  in  stupidity  and  inanity, 
must  they  be  who  form  them,  with  the  expectation  of  deriving  any  good  from  them. 
So  obviously  vain  was  the  whole  system  of  idolatry  that  the  more  serious  heathens 
ridiculed  it,  and  it  was  a  butt  for  the  jests  of  their  freethinkers  and  buffoons.  How 
keen  are  these  words  of  Juvenal ! 

Audis, 

Jupiter,  haec  ?    nee  labra  moves,  cum  mittere  vocem 
Debueras,  vel  marmoreus  vel  aheneus  ?   aut  cur 
In  carbone  tuo  charta  pia  thura  soluta 
Ponimus,  et  sectum  vituli  jecur,  albaque  porci 
Omenta  ?   ut  video,  nullum  discrimen  habendum  est 
Effigies  inter  vestras,  statuamque  Bathylli.  Sat.  xiii.,  ver.  113. 


60  EXPOSITIONS    OF    THE    PSALMS. 

"  Dost  thou  hear,  O  Jupiter,  these  things  ?  nor  move  thy  lips  when  thou  oughtest 
to  speak  out,  whether  thou  art  of  marble  or  of  bronze  ?  Or,  why  do  we  put  the 
sacred  incense  on  thy  altar  from  the  opened  paper,  and  the  extracted  liver  of  a 
calf,  and  the  white  caul  of  a  hog  ?  As  far  as  I  can  discern,  there  is  no  difference 
between  thy  statue  and  that  of  Bathyllus." 

This  irony  will  appear  the  keener,  when  it  is  known  that  Bathyllus  was  a  fiddler 
and  player,  whose  image,  by  the  order  of  Polycrates,  was  erected  in  the  temple  of 
Juno  at  Samos. — Adam  Clarke. 

Verse  4. — "Idols."  Idolaters  plead  in  behalf  of  their  idols,  that  they  are  only 
intended  to  represent  their  gods,  and  to  maintain  a  more  abiding  sense  of  thek 
presence.  The  Spirit,  however,  does  not  allow  this  plea,  and  treats  their  images 
as  the  very  gods  they  worship.  The  gods  they  profess  to  represent  do  not  really 
exist,  and  therefore  their  worship  is  altogether  vain  and  foolish.  Must  not  the 
same  be  said  of  the  pretended  worship  of  many  in  the  present  day,  who  would 
encumber  their  worship  with  representative  rites  and  ceremonies,  or  expressive 
symbols,  or  frame  to  themselves  in  their  imaginations  a  god  other  than  the  God 
of  revelation  ? — W.  Wilson. 

Verse  4. — "Silver  and  gold  " — proper  things  to  make  money  of,  but  not  to  make 
gods  of. — Matthew  Henry, 

Verse  4. — "The  work  of  men's  hands."  The  following  advertisement  is  copied 
from  a  Chinese  newspaper  : — "  Archen  Tea  Chinchin,  sculptor,  respectfully  acquaints 
masters  of  ships,  trading  from  Canton  to  India,  that  they  may  be  furnished  with 
figure-heads  of  any  size,  according  to  order,  at  one-fourth  of  the  price  charged  in 
Europe.  He  also  recommends  for  private  venture,  the  following  idols,  brass,  gold, 
and  silver  :  the  hawk  of  Vishnoo,  which  has  reliefs  of  his  incarnation  in  a  fish,  boar, 
lion,  and  turtle.  An  Egyptian  apis,  a  golden  calf  and  bull,  as  worshipped  by  the 
pious  followers  of  Zoroaster.  Two  silver  mammosits,  with  golden  ear-rings  ;  an 
aprimanes,  for  Persian  worship  ;  a  ram,  an  alligator,  a  crab,  a  laughing  hyena, 
with  a  variety  of  household  gods  on  a  small  scale,  calculated  for  family  worship. 
Eighteen  months'  credit  will  be  given,  or  a  discount  of  fifteen  per  cent,  for  prompt 
payment  of  the  sum  affixed  to  each  article.  Direct,  China-street,  Canton,  under 
the  marble  Rhinoceros  and  Gilt  Hydra." — Arvine's  Anecdotes. 

Verse  4. — "The  work  of  men's  hands."  Works,  and  not  the  makers  of  works. — 
Adam  Clarke. 

Verse  4. — "The  work  of  men's  hands."  And  therefore  they  must  needs  be  goodly 
gods,  when  made  by  bunglers  especially,  as  was  the  rood  of  Cockram,  which  if  it 
were  not  good  enough  to  make  a  god  would  make  an  excellent  devil,  as  the  Mayor 
of  Doncaster  merrily  told  the  complainants.— Jo/m  Trapp. 

Verses  4 — 7. — A  beautiful  contrast  is  formed  between  the  God  of  Israel  and  the 
heathen  idols.  He  made  everything,  they  are  themselves  made  by  men  ;  he  is  in 
heaven,  they  are  upon  earth  ;  he  doeth  whatsoever  he  pleaseth,  they  can  do  nothing  ; 
he  seeth  the  distresses,  heareth  and  answereth  the  prayers,  accepteth  the  offerings, 
cometh  to  the  assistance,  and  effecteth  the  salvation  of  his  servants  ;  they  are  blind, 
deaf,  and  dumb,  senseless,  motionless,  and  impotent.  Equally  slow  to  hear,  equally 
impotent  to  save,  in  time  of  greatest  need,  will  every  worldly  idol  prove,  on  which 
men  have  set  their  affections,  and  to  which  they  have,  in  effect,  said,  "  Thou  art 
my  God." — George  Home. 

Verses  4 — 7. — In  Alexandria  there  was  a  most  famous  building  called  the  Serapion, 
a  temple  of  Serapis,  who  presided  over  the  inundations  of  the  Nile,  and  the  fertility  of 
Egypt.  It  was  a  vast  structure  of  masonry,  crowning  a  hill  in  the  centre  of  the  city, 
and  was  ascended  by  a  hundred  steps.  It  was  well  fortified  and  very  handsome. 
The  statue  of  the  god  was  a  colossal  image,  which  touched  with  outstretched  hands, 
both  sides  of  the  building,  while  the  head  reached  the  lofty  roof.  It  was  adorned 
with  rich  metals  and  jewels. 

The  Emperor  Theodosius,  having  commanded  the  demolition  of  the  heathen 
temple,  Theophilus,  the  bishop,  attended  by  the  soldiers,  hastened  to  ascend  the 
steps  and  enter  the  fane.  The  sight  of  the  image,  for  a  moment,  made  even  the 
Christian  destructives  pause.  The  bishop  ordered  a  soldier  to  strike  without  delay. 
With  a  hatchet  he  smote  the  statue  on  the  knee.  All  waited  in  some  emotion,  but 
there  was  neither  sound  nor  sign  of  divine  anger.  The  soldiers  next  climbed  to  the 
head  and  struck  it  off.  It  rolled  on  the  ground.  A  large  family  of  rats,  disturbed  in 
their  tranquil  abode  within  the  sacred  image,  poured  out  from  the  trembling  statue 
and  raced  over  the  temple  floor.  The  people  now  began  to  laugh,  and  to  destroy 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  61 

with  increased  zeal.  They  dragged  the  fragments  of  the  statue  through  the  streets. 
Even  the  Pagans  were  disgusted  with  gods  who  did  not  defend  themselves.  The 
huge  edifice  was  slowly  destroyed,  and  a  Christian  church  was  built  in  its  place. 
There  was  still  some  fear  among  the  people  that  the  Nile  would  show  displeasure  by 
refusing  its  usual  inundation.  But  as  the  river  rose  with  more  than  usual  fulness 
and  bounty,  every  anxiety  was  dispelled. — Andrew  Reed,  in  "The  Story  of  Chris 
tianity,"  1877. 

Verses  4 — 8. — Theodoret  tells  us  of  S.  Publia,  the  aged  abbess  of  a  company  oi 
nuns  at  Antioch,  who  used  to  chant,  as  Julian  went  by  in  idolatrous  procession,  the 
Psalm,  "  Their  idols  are  silver  and  gold,  the  work  of  men's  hands.  .  .  .  They  that 
make  them  are  like  unto  them  ;  so  is  every  one  that  trusteth  in  them  "  ;  and  he 
narrates  how  the  angry  Emperor  caused  his  soldiers  to  buffet  her  till  she  bled,  unable 
as  he  was  to  endure  the  sting  of  the  old  Hebrew  song. — Neale  and  Littledale, 

Verse  5. — "Mouths,  but  they  speak  not."  The  noblest  function  of  the  mouth  is 
to  speak.  Eyes,  ears,  and  nose  are  the  organs  of  certain  senses.  The  mouth  contains 
the  organ  of  taste,  and  the  hands  and  feet  belong  to  the  organ  of  touch,  but  speech 
is  the  glory  of  the  mouth. — James  G.  Murphy. 

Verse  6. — "They  have  ears,  but  they  hear  not."  But  are  as  deaf  as  door-nails  to 
the  prayers  of  their  suppliants.  The  Cretians  pictured  their  Jupiter  without  ears, 
so  little  hearing  or  help  they  hoped  for  from  him.  Socrates,  in  contempt  of  heathen 
gods,  swore  by  an  oak,  a  goat,  a  dog  ;  as  holding  these  better  gods  than  those. — 
John  Trap  p. 

Verse  7. — "They  have  hands,  but  they  handle  not."  Even  their  artist  therefore 
surpasseth  them,  since  he  had  the  faculty  of  moulding  them  by  the  motion  and 
functions  of  his  limbs  ;  though  thou  wouldest  be  ashamed  to  worship  that  artist. 
Even  thou  surpassest  them,  though  thou  hast  not  made  these  things,  since  thou  doest 
what  they  cannot  do. — Augustine. 

Verse  7. — "Neither  speak  they  through  their  throat."  Yehgu  ;  not  so  much  as 
the  low  faint  moaning  of  a  dove.  Isaiah  xxxviii.  14. —  William  Kay. 

Verse  7. — "Speak,"  or,  as  the  Hebrew  word  likewise  signifies,  breathe.  They  are 
not  only  irrational,  but  also  inanimate. —  Thomas  Fenton. 

Verse  8. — "They  that  make  them  are  like  unto  them."  They  that  make  them 
images  show  their  ingenuity,  and  doubtless  are  sensible  men  ;  but  they  that  make 
them  gods  show  their  stupidity,  and  are  as  senseless,  blockish  things  as  the  idols 
themselves. — Matthew  Henry. 

Verse  8. — "They  that  make  them  are  like  unto  them."  They  are  like  idols,  because, 
though  they  hear  and  see,  it  is  more  in  appearance  than  in  reality  ;  for  they  neither 
see  nor  hear  the  things  that  pertain  to  salvation,  the  things  that  only  are  worth 
seeing,  so  that  they  may  be  said  more  to  dream  than  to  see  or  hear  ;  as  St.  Mark 
has  it,  "  Having  eyes  ye  see  not,  having  ears  ye  hear  not." — Robert  Bellarmine. 

Verse  8. — "Like  unto  them,"  etc.  Every  one  is  just  what  his  God  is  ;  whoever 
serves  the  Omnipotent  is  omnipotent  with  him  :  whoever  exalts  feebleness,  in  stupid 
delusion,  to  be  his  god,  is  feeble  along  with  that  god.  This  is  an  important 
preservative  against  fear  for  those  who  are  sure  that  they  worship  the  true  God. 
— E.  W.  Hengstenberg. 

Verse  8. — "Like  unto  them."  Namely,  "  hollowness,"  vanity,  unprofitableness  : 
(tohu).  Isaiah  xliv.  9,  10.— William  Kay. 

Verse  8. — They  that  serve  a  base  god  cannot  but  be  of  a  base  spirit,  and  so  can 
do  nothing  worthily  and  generously.  Every  man's  temper  is  as  his  god  is. —  Thomas 
Manton. 

Verse  9. — "He  is  their  help."  We  should  rather  have  expected,  "  Our  help  and 
our  shield,"  etc.  But  the  burden  thrice  introduced,  appears  to  be  a  well-known 
formula  of  praise.  "Their,"  i.e.,  "  of  all  who  trust  in  him."  The  verses  contain  a 
climax  :  (1)  Israel  in  general  is  addressed  ;  (2)  the  priests  or  ministers  of  God's 
service  ;  (3)  the  true  Israelites  ;  not  only  chosen  out  of  all  people,  or  out  of  the 
chosen  people  for  outward  service  ;  but  serving  God  in  sincerity  of  heart. — Speaker's 
Commentary. 


62  EXPOSITIONS    OF    THE    PSALMS. 

Verse  10. — "He  is  the  help  "  of  his  people  ;  they  are  helpless  in  themselves,  and 
vain  is  the  help  of  man,  for  there  is  none  in  him  ;  there  is  no  help  but  in  the  Lord, 
and  he  is  a  present,  seasonable,  and  sufficient  help.  Jehovah  the  Father  has  promised 
them  help,  and  he  is  both  able  and  faithful  to  make  it  good  ;  he  has  laid  help  upon 
his  Son  for  them  ;  and  has  set  up  a  throne  of  grace,  where  they  may  come  for  grace 
to  help  them  in  time  of  need.  Christ  has  helped  them  out  of  the  miserable  estate 
they  were  fallen  into  by  sin  ;  he  helps  them  on  in  their  way  to  heaven,  by  his  power 
and  grace,  and  at  last  brings  them  thither.  The  Spirit  of  God  helps  them  to  the 
things  of  Christ  ;  to  many  exceeding  great  and  precious  promises  ;  and  out  of  many 
difficulties,  snares  and  temptations  ;  and  he  helps  them  in  prayer  under  all  their 
infirmities,  and  makes  intercession  for  them,  according  to  the  will  of  God  ;  and 
therefore  they  should  trust  in  the  Lord,  Father,  Son,  and  Spirit. — John  Gill. 

Verse  12. — "The  LOUD  hath  been  mindful  of  us  :  he  will  bless  us."  God  hath, 
and  therefore  God  will,  is  an  ordinary  Scripture  argument. — John  Trapp. 

Verse  13. — "He  will  bless  ....  both  small  and  great."  Mercy,  according  to  the 
covenant  of  grace,  giveth  the  same  grounds  of  faith  and  hope  to  everyone  within 
the  church  ;  so  that  whatever  of  favour  is  shown  to  one  of  God's  people,  it  is  of  a 
general  use  and  profit  to  others.  This  Scripture  sheweth  that  as  the  duty  of  trusting 
in  the  Lord  is  common  to  all  sorts  of  persons,  so  the  blessing  of  trust  is  common,  and 
doth  belong  to  all  sorts  of  believers,  small  and  great.  God's  Israel  consists  of  several 
degrees  of  men.  There  are  magistrates  who  have  their  peculiar  service  ;  there  are 
ministers  who  intercede  between  God  and  man  in  things  belonging  to  God,  and 
there  are  the  common  sort  of  them  that  fear  God,  and  are  admitted  to  the  honour 
of  being  his  people.  Now  these  have  all  the  same  privileges.  If  God  be  the  help 
and  shield  of  the  one,  he  will  be  the  help  and  shield  of  the  other  ;  if  he  bless  the  one 
he  will  bless  the  other.  Every  one  that  feareth  God,  and  is  in  the  number  of  the 
true  Israelites,  may  expect  his  blessing  as  well  as  public  persons  ;  the  meanest 
peasant  as  well  as  the  greatest  prince,  as  they  have  leave  to  trust  in  God,  so  they 
may  expect  his  blessing.  The  reason  is  that  they  have  all  an  equal  interest  in  the 
same  God,  who  is  a  God  of  goodness  and  power,  able  and  willing  to  relieve  all  those 
that  trust  in  him.  He  is  alike  affected  to  all  his  children,  and  beareth  them  the 
same  love. — Thomas  Manton. 

Verse  13. — He  says,  "  both  small  and  great,"  by  which  circumstance  he  magnifies 
God's  paternal  regard  the  more,  showing  that  he  does  not  overlook  even  the  meanest 
and  the  most  despised,  provided  they  cordially  seek  his  aid.  Now  as  there  is  no 
acceptance  of  persons  before  God,  our  low  and  abject  condition  ought  to  be  no 
obstruction  to  our  drawing  near  to  him,  since  he  so  kindly  invites  to  approach  him 
those  who  appear  to  be  held  in  no  reputation.  The  repetition  of  the  word  "  bless  " 
is  intended  to  mark  the  uninterrupted  stream  of  his  loving-kindness. — John  Calvin. 

Verse  14. — "The  LORD  shall  increase  you,"  etc.     This  is  expressive  of  the  further 
and  increasing  blessing  of  Jehovah  on  his  Israel,  upon  his  ministers,  and  upon  the 
whole  church.     They  are  to  be  increased  in  light  and  knowledge,  in  gifts  and  graces, 
in  faith  and  utterance,  in  numbers  and  multitude. — Samuel  Eyles  Pierce. 
Verse  14. — 

The  Lord  will  heap  his  blessings  upon  you, 

Upon  you  and  your  children. 
—  William  Green,  in  "A  New  Translation  of  the  Psalms,"  1762. 

Verse  15. — "Blessed  are  ye,"  etc.  Ye  are  the  people  blessed  of  old  in  the  person 
of  your  father  Abraham,  by  Melchizedek,  priest  of  the  Most  High  God,  Creator  of 
heaven  and  earth,"  Gen.  xiv.  19.  "Of  Jehovah,"  literally,  to  Jehovah,  as  an  object 
of  benediction  to  him.  Or  the  Hebrew  preposition,  as  in  many  other  cases,  may  be 
simply  equivalent  to  our  by.  The  creative  character  of  God  is  mentioned,  as  ensuring 
his  ability,  no  less  than  his  willingness,  to  bless  his  people. — Joseph  Addison  Alexander. 

Verse  16. — "The  heaven,  even  the  heavens,  are  the  LORD'S."  He  demonstrates, 
that,  as  God  has  his  dwelling-place  in  the  heavens,  he  must  be  independent  of  all 
worldly  riches  ;  for,  assuredly,  neither  wine,  nor  corn,  nor  anything  requisite  for  the 
support  of  the  present  life,  is  produced  there.  Consequently,  God  has  every  resource 
in  himself.  To  this  circumstance  the  repetition  of  the  term  "heavens  "  refers.  The 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  63 

heavens,  the  heavens  are  enough  for  God ;    and  as  he  is  superior  to  all  aid,  he  is  to 
himself  instead  of  a  hundred  more. — John  Calvin. 

Verse  16.-  -"The  earth  hath  he  given,"  etc. — This  verse  is  full  of  beauty,  when  read 
in  connection  with  what  follows,  as  a  descriptive  declaration  of  the  effect  of  "  the 
regeneration  "  on  this  lower  scene.  For  until  then,  man  has  rather  been  given  to 
the  earth  than  the  earth  to  the  sons  of  men.  It  is  but  a  place  of  graves,  and  the 
day  of  death  seems  better  than  the  day  of  birth,  so  long  as  men  walk  in  no  brighter 
light  than  that  of  the  sun. — Arthur  Pridham. 

Verse  17. — "The  dead  praise  not  the  LOUD,"  etc.  David  considers  not  here  what 
men  do,  or  do  not,  in  the  next  world  ;  but  he  considers  only  that  in  this  world  he 
was  bound  to  propagate  God's  truth,  and  that  he  could  not  do  so  if  God  took  him 
away  by  death.  Now  there  is  a  double  reason  given  of  David's  and  other  holy  men's 
deprecation  of  death  in  the  Old  Testament ;  one  in  relation  to  themselves,  qui 
promissiones  obscurx,  because  Moses  had  conveyed  to  those  men  all  God's  future 
blessings,  all  the  joy  and  glory  of  heaven,  only  in  the  types  of  earthly  things,  and 
said  little  of  the  state  of  the  soul  after  this  life.  And  therefore  the  promises  belonging 
to  the  godly  after  this  life,  were  not  so  clear  that  in  the  contemplation  of  them  they 
could  deliver  themselves  confidently  into  the  jaws  of  death  :  he  that  is  not  fully 
satisfied  of  the  next  world,  makes  shift  to  be  content  with  this.  The  other  reason 
was  quia  operarii  pauci,  because  God  had  a  great  harvest  in  hand,  and  few  labourers 
in  it,  they  were  loth  to  be  taken  from  the  work  ;  and  this  reason  was  not  in  relation 
to  themselves,  but  to  God's  church,  since  they  would  not  be  able  to  do  God's  cause 
any  more  good  here.  This  was  the  other  reason  that  made  those  good  men  so  lothe 
to  die.  Quid  fades  nomini  tuo  ?  says  Joshua  in  his  prayer  to  God.  If  the  Canaanites 
come  in  to  destroy  us,  and  blaspheme  thee,  what  wilt  thou  do  unto  thy  mighty 
name  ?  What  wilt  thou  do  unto  thy  glorious  church,  said  the  saints  of  God  under 
the  Old  Testament,  if  thou  take  those  men  out  of  the  world,  whom  thou  hast  chosen, 
enabled,  and  qualified,  for  the  edification,  sustentation,  and  propagation  of  that 
church  ?  Upon  this  account  David  desired  to  live,  not  for  his  own  sake,  but  for 
God's  glory,  and  his  church's  good  ;  neither  of  which  could  be  advanced  by  him 
when  he  was  dead. — Abraham  Wright. 

Verse  17. — "The  dead  praise  not  the  LORD,"  etc.  Who  are  here  meant  by  "the 
dead  "  ?  I  cannot  rest  in  the  view  taken  by  those  who  consider  this  verse  simply 
as  a  plea  by  those  who  use  it,  that  they  may  be  saved  from  death.  They  are  words 
provided  for  the  church  at  large,  as  the  subsequent  verse  proves.  By  "the  dead," 
then,  I  understand  those  who  descend  to  the  silence  of  eternal  death,  who  have  not 
praised  God,  and  never  can.  For  them  the  earth  might  seem  never  to  have  been 
given. —  W.  Wilson. 

Verse  17. — "Into  silence."  Into  the  grave — the  land  of  silence.  Ps.  xciv.  17. 
Nothing  is  more  impressive  in  regard  to  the  grave  than  its  utter  silence.  Not  a 
voice,  not  a  sound,  is  heard  there, — of  birds  or  men — of  song  or  conversation — of 
the  roaring  of  the  sea,  the  sighing  of  the  breeze,  the  fury  of  the  storm,  the  tumult 
of  battle.  Perfect  stillness  reigns  there  ;  and  the  first  sound  that  shall  be  heard 
there  will  be  the  archangel's  trump. — Albert  Barnes. 

Verses  17,  18. — The  people  of  God  cannot  die,  because  the  praise  of  God  would 
die  with  them,  which  would  be  impossible. — E.  W.  Hengstenberg. 

Verses  17, 18. — It  is  not  to  be  overlooked  that  there  do  occur,  in  certain  Psalms, 
words  which  have  the  appearance  of  excluding  the  hope  of  eternal  life.*  .  .  .  Yet 
it  is  a  very  significant  fact,  that  in  all  the  Psalms  in  question,  there  is  an  earnest 
solicitude  expressed  for  the  glory  of  God.  If  death  is  deprecated,  it  is  in  order 
that  the  Lord  may  not  lose  the  glory,  nor  his  church  the  services  which  a  life  prolonged 
might  furnish.  This  is  well  exemplified  in  the  hundred  and  fifteenth,  which  I  the 
rather  cite  because,  being  the  sole  exception  to  the  rule,  that  the  dark  views  of  death 
are  found  in  Psalms  of  contrition  and  deep  sorrow  ;  it  is  the  only  Psalm  to  which 
the  preceding  observations  are  inapplicable.  It  is  a  tranquil  hymn  of  praise. 

17.  It  is  not  the  dead  who  praise  Jah  : 
Neither  any  that  go  down  into  silence. 

1 8.  But  WE  will  bless  Jah, 

From  this  time  forth  and  for  evermore. 
Hallelujah  ! 

The  Psalm  thus  closed,  was  one  of  the  Songs  of  the  Second  Temple. 
*  Psalm  vi.  5,  xxx.  9,  Ixxxviii.  ro,  12,  Ixxxix    47,  cxv.  17. 


€4  EXPOSITIONS    OF    THE    PSALMS. 

What  we  hear  in  it  is  the  voice  of  the  church,  rather  than  of  an  individual  soul. 
And  this  may  assist  us  in  perceiving  its  entire  harmony  with  faith  in  the  heavenly 
glory.  It  much  concerns  the  honour  of  God  that  there  be  continued,  on  the  earth, 
a  visible  church,  in  which  his  name  may  be  recorded  from  generation  to  generation. 
That  is  a  work  which  cannot  be  performed  by  the  dead.  Since,  therefore,  the  upper 
most  desire  of  the  church  ought  ever  to  be  that  God's  name  may  be  hallowed,  his 
kingdom  advanced,  and  his  will  done  in  the  earth  ;  it  is  her  duty  to  pray  for  continued 
subsistence  here,  on  the  earth,  to  witness  for  God.  And  it  is  to  be  carefully  observed, 
that  not  only  in  this  passage,  but  in  all  the  parallel  texts  in  which  the  Psalmists  seem 
to  speak  doubtfully  or  disparagingly  of  the  state  of  the  departed,  it  is  in  connection 
with  the  interest  of  God's  cause  on  the  earth.  The  thought  that  is  uppermost  in 
their  hearts  is,  that  "  in  death  there  is  no  commemoration  "  of  God — no  recording 
of  his  name  for  the  salvation  of  men.  This  single  circumstance  might,  I  think, 
suffice  to  put  the  reader  on  his  guard  against  a  precipitate  fastening  on  them  of  a 
meaning  which  would  exclude  the  hope  of  eternal  life.  It  goes  far  to  show  that 
what  the  Psalmist  deprecates,  is  not  death  simply  considered,  but  premature  death. 
Their  prayer  is,  "  O  my  God,  take  me  not  away  in  the  midst  of  my  days."  Ps.  cii.  24. 
And  I  do  not  hesitate  to  say  that  there  are  men  so  placed  in  stations  of  eminent 
usefulness,  that  it  is  their  duty  to  make  the  prayer  their  own. — William  Binnie. 


HINTS    TO    PREACHERS. 

Verse  1. — The  passage  may  be  used  as,  I.  A  powerful  plea  in  prayer.  II.  An 
expression  of  the  true  spirit  of  piety.  III.  A  safe  guide  in  theology.  IV.  A  practical 
direction  in  choosing  our  way  of  life.  V.  An  acceptable  spirit  when  surveying  past 
or  present  success. 

Verse  1. — I.  No  praise  is  due  to  man.  Have  we  a  being  ?  Not  unto  us,  etc. 
Have  we  health  ?  Not  unto  us,  etc.  Have  we  outward  comforts  ?  Not  unto  us, 
etc.  Friends  ?  Not  unto  us,  etc.  The  means  of  grace  ?  Not  unto  us,  etc.  Saving 
faith  in  Christ  ?  Not  unto  us,  etc.  Gifts  and  graces  ?  Not  unto  us,  etc.  The 
hope  of  glory  ?  Not  unto  us,  etc.  Usefulness  to  others  ?  Not  unto  us,  etc.  II. 
All  praise  is  due  to  God.  1.  Because  all  we  have  is  from  mercy.  2.  Because  all 
we  expect  is  from  faithfulness. — G.  R. 

Verse  2. — A  taunting  question,  to  which  we  can  give  many  satisfactory  replies. 

Verse  2. — Why  do  they  say  so  ?  Why  doth  God  permit  them  to  say  so  ? — 
Matthew  Henry. 

Verses  2,  3. — I.  The  inquiry  of  heathens  :  ver.  2.  1.  Of  ignorance.  They  see 
a  temple  but  no  god.  2.  Of  reproach  to  the  people  of  God  when  their  God  has 
forsaken  them  for  a  time  :  "  While  they  say  daily  unto  me,  where,"  etc.  II.  The 
reply  to  their  inquiry  :  ver.  3.  Do  you  ask  where  is  our  God  ?  Ask  rather  where 
he  is  not  ?  Do  you  ask  what  he  has  done  ?  "  He  has  done  whatsoever  he  hath 
pleased." — G.  R. 

Verse  3. — I.  His  position  betokens  absolute  dominion.  II.  His  actions  prove 
it.  III.  Yet  he  condescends  to  be  "  our  God." 

Verse  3  (second  clause). — The  sovereignty  of  God.  Establish  and  improve  the 
great  scriptural  doctrine,  that  the  glorious  God  has  a  right  to  exercise  dominion 
over  all  his  creatures  ;  and  to  do,  in  all  respects,  as  he  pleases.  This  right  naturally 
results  from  his  being  the  Former  and  the  Possessor  of  heaven  and  earth.  Consider 
(1)  He  is  infinitely  wise  ;  he  perfectly  knows  all  his  creatures,  all  their  actions,  and 
all  their  tendencies.  (2)  He  is  infinitely  righteous.  (3)  He  is  infinitely  good. — 
George  Burder. 

Verses  4 — 8. — I.  The  character  of  idol  gods.  Whether  our  gods  are  natural 
objects  or  riches  or  worldly  pleasures,  they  have  no  eye  to  pity,  no  ear  to  hear 
petitions,  no  tongue  to  counsel,  no  hand  to  help.  II.  The  character  of  the  true  God. 
He  is  all  eye,  all  ear,  all  tongue,  all  hand,  all  feet,  all  mind,  all  heart.  III.  The 
character  of  the  idol  worshippers.  All  become  naturally  assimilated  to  the  objects 
of  their  worship 


PSALM    THE    HUNDRED    AND    FIFTEENTH.  65 

Verse  8. — The  likeness  between  idolaters  and  their  idols.  Work  it  out  in  the 
particulars  mentioned. 

Verse  9. — The  living  God  claims  spiritual  worship  ;  the  life  of  such  worship  is 
faith  ;  faith  proves  God  to  be  a  living  reality — "  He  is  their  help,"  etc.  Only  elect 
Israel  will  ever  render  this  living  worship. 

Verses  9 — 11. — I.  The  reproof.  "  O  Israel  1  "  "  O  house  of  Aaron  !  "  "  Ye 
•who  fear  the  Lord."  Have  you  been  unbelieving  towards  your  God  ?  II.  The 
correction  or  admonition.  "  Trust  in  the  Lord."  Have  you  trusted  in  the  true 
God  as  others  have  in  their  false  gods  ?  III.  The  instruction.  "  He  is  their  help," 
etc.  Let  churches,  ministers,  and  all  who  fear  God  know  that  at  all  times  and  under 
all  circumstances  he  is  their  help  and  their  shield. — G.  R. 

Verse  10. — I.  Those  who  publicly  serve  should  specially  trust.  "  O  house  of 
Aaron,  trust."  II.  Those  who  are  specially  called  shall  be  specially  helped.  "  He 
is  their  help."  III.  Those  who  are  specially  helped  in  service  may  be  sure  of  special 
protection  in  danger — "  and  their  shield." 

Verse  11. — Filial  fear  the  foundation  of  fuller  faith. 

Verse  12. — What  we  have  experienced.     What  we  may  expect. — Matthew  Henry. 

Verses  12,  13. — I.  What  God  has  done  for  his  people  :  "  He  hath  been  mindful 
of  us."  1.  Our  preservation  proves  this.  2.  Our  mercies.  3.  Our  trials.  4.  Our 
guidance.  5.  Our  consolations.  Everything,  even  the  minutest  blessing,  represents 
a  thought  in  the  mind  of  God  respecting  us.  "  How  precious  are  thy  thoughts 
concerning  me,  O  God,  how  great,"  etc.,  and  those  thoughts  go  back  to  an  eternity 
before  we  came  into  being.  "  The  Lord  hath  been  mindful  of  us  "  ;  then  should 
we  not  be  more  mindful  of  him  ?  II.  What  he  will  do  for  his  people — "  He  will  bless 
us."  1.  Greatly.  His  blessings  are  like  himself,  great.  They  are  blessed  whom 
he  blesses.  2.  Suitably.  The  house  of  Israel,  the  house  of  Aaron,  all  who  fear  him, 
according  to  their  need,  both  small  and  great.  3.  Assuredly.  "  He  will,"  "  he 
will,"  "  he  will,"  "  he  will."  With  one  "  will  "  he  curses,  with  four  "  wills  "  he 
blesses. — G.  R. 

Verse  13. — I.  The  general  character — "  fear  the  Lord."  II.  The  degrees  of 
development — "  small  and  great."  III.  The  common  blessing. 

Verse  14. — I.  Gracious  increase — in  knowledge,  love,  power,  holiness,  usefulness, 
etc.  II.  Growing  increase — we  grow  faster,  and  advance  not  only  more,  but  more 
and  more.  III.  Relative  increase — our  children  grow  in  grace  through  our  examples, 
etc. 

Verse  14. — The  blessings  of  God  are,  I.  Ever-flowing — "  more  and  more."  II. 
Over-flowing — "  you  and  your  children."  Let  parents  seek  more  grace  fc£  themselves 
for  the  sake  of  their  children.  1.  That  they  may  be  more  influenced  by  their  example. 
2.  That  their  prayers  may  be  more  prevalent  on  their  behalf.  3.  That  their  children 
may  be  more  blessed  for  their  sakes. — G.  R. 

Verse  15. — A  blessing.  I.  Belonging  to  a  peculiar  people — "  ye."  II.  Coming 
from  a  peculiar  quarter — "  of  the  Lord,"  etc.  III.  Bearing  a  peculiar  date — "  are." 
IV.  Stamped  with  peculiar  certainty — "  Ye  are  blessed."  V.  Involving  a  peculiar 
duty — "  Bless  the  Lord  now  and  evermore." 

Verse  15. — The  Creator's  blessing — its  greatness,  fulness,  variety,  etc. 

Verse  16. — Man's  lordship  over  the  world,  its  limit,  its  abuse,  its  legitimate 
bound,  its  grand  design. 

Verses  17,  18. — I.  Missing  voices — "  The  dead  praise  not."  II.  Their  stimulus 
upon  ourselves — "  But  we."  III.  Their  cry  to  others — "  Praise  ye  the  Lord." 
Let  us  make  up  for  the  silent  voices. 

Verses  17,  18. — I.  They  who  do  not  praise  God  here  will  not  praise  him  hereafter. 
No  reprieve  therefore  from  punishment.  II.  They  who  praise  God  in  this  life  will 
praise  him  for  evermore.  Hallelujah  for  this.  "  Praise  the  Lord." — G.  R. 

Verses  17,  18. — A  new  year's  sermon.  I.  A  mournful  memory — "  the  dead." 
II.  A  happy  resolve — "  but  we  will  bless  the  Lord."  III.  An  appropriate  com 
mencement — "  from  this  time  forth."  IV.  An  everlasting  continuance — "  and 
for  evermore." 


PSALM    CXVI. 

SUBJECT. — This  is  a  continuation  of  the  Paschal  Hallel,  and  therefore  must  in  some 
measure  be  interpreted  in  connection  with  the  coming  out  of  Egypt.  It  has  all  the 
appearance  of  being  a  personal  song  in  which  the  believing  soul,  reminded  by  the  Passover 
of  its  own  bondage  and  deliverance,  speaks  thereof  with  gratitude,  and  praises  the  Lord 
accordingly.  We  can  conceive  the  Israelite  with  a  staff  in  his  hand  singing,  "Return 
unto  thy  rest,  O  my  soul,"  as  he  remembered  the  going  back  of  the  house  of  Jacob  to  the 
land  of  their  fathers  ;  and  then  drinking  the  cup  at  the  feast  using  the  words  of  the 
thirteenth  verse,  "I  will  take  the  cup  of  salvation."  The  pious  man  evidently  remembers 
both  his  own  deliverance  and  that  of  his  people  as  he  sings  in  the  language  of  the  sixteenth 
verse,  "Thou  hast  loosed  my  bonds  "  ;  but  he  rises  into  sympathy  with  his  nation  as 
he  thinks  of  the  courts  of  the  Lord's  house  and  of  the  glorious  city,  and  pledges  himself 
to  sing  "in  the  midst  of  thee,  O  Jerusalem."  Personal  love  fostered  by  a  personal  ex 
perience  of  redemption  is  the  theme  of  this  Psalm,  and  in  it  we  see  the  redeemed  answered 
when  they  pray,  preserved  in  time  of  trouble,  resting  in  their  God,  walking  at  large, 
sensible  of  their  obligations,  conscious  that  they  are  not  their  own  but  bought  with  a  price, 
and  joining  with  all  the  ransomed  company  to  sing  hallelujahs  unto  God. 

Since  our  divine  Master  sang  this  hymn,  we  can  hardly  err  in  seeing  here  words 
to  which  he  could  set  his  seal, — words  in  a  measure  descriptive  of  his  own  experience ; 
but  upon  this  we  will  not  enlarge,  as  in  the  notes  we  have  indicated  how  the  l^salm  has 
been  understood  by  those  who  love  to  find  their  Lord  in  every  line. 

DIVISION. — David  Dickson  has  a  somewhat  singular  division  of  this  Psalm,  which 
strikes  us  as  being  exceedingly  suggestive.  He  says,  "This  Psalm  is  a  threefold 
engagement  of  the  Psalmist  unto  thanksgiving  unto  God,  for  his  mercy  unto  him,  and  in 
particular  for  some  notable  delivery  of  him  from  death,  both  bodily  and  spiritual.  The 
first  engagement  is,  that  he  shall  out  of  love  have  recourse  unto  God  by  prayer,  verses  1 
and  2  ;  the  reasons  and  motives  whereof  are  set  down,  because  of  his  former  deliverances, 
3 — 8  ;  the  second  engagement  is  to  a  holy  conversation,  verse  9  ;  and  the  motives  and 
reasons  are  given  in  verses  10  to  13  ;  the  third  engagement  is  to  continual  praise  and 
service,  and  specially  to  pay  those  vows  before  the  church,  which  he  had  made  in  days 
of  sorrow,  the  reasons  whereof  are  given  in  verses  14 — 19." 

EXPOSITION. 

T  LOVE  the  LORD,  because  he  hath  heard  my  voice  and  my  supplications. 
A  2  Because  he  hath  inclined  his  ear  unto  me,  therefore  will  I  call  upon 
him  as  long  as  I  live. 

3  The  sorrows  of  death  compassed  me,  and  the  pains  of  hell  gat  hold 
upon  me  :   I  found  trouble  and  sorrow. 

4  Then  called  I  upon  the  name  of  the  LORD  ;   O  LORD,  I  beseech  thee, 
deliver  my  soul. 

5  Gracious  is  the  LORD,  and  righteous  ;   yea,  our  God  is  merciful. 

6  The  LORD  preserveth  the  simple  :  I  was  brought  low,  and  he  helped  me. 

7  Return  unto  thy  rest,  O  my  soul ;   for  the  LORD  hath  dealt  bountifully 
with  thee. 

8  For  thou  hast  delivered  my  soul  from  death,  mine  eyes  from  tears, 
and  my  feet  from  falling. 

1.  "/  love  the  LORD."  A  blessed  declaration  :  every  believer  ought  to  be  able 
to  declare  without  the  slightest  hesitation,  "  I  love  the  Lord."  It  was  required 
under  the  law,  but  was  never  produced  in  the  heart  of  man  except  by  the  grace 
of  God,  and  upon  gospel  principles.  It  is  a  great  thing  to  say  "  I  love  the  Lord  "  ; 
for  the  sweetest  of  all  graces  and  the  surest  of  all  evidences  of  salvation  is  love.  It 
is  great  goodness  on  the  part  of  God  that  he  condescends  to  be  loved  bv  such  poor 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  67 

creatures  as  we  are,  and  it  is  a  sure  proof  that  he  has  been  at  work  in  our  heart  when 
we  can  say,  "  Thou  knowest  all  things,  thou  knowest  that  I  love  thee."  "Because 
he  hath  heard  my  voice  and  my  supplications."  The  Psalmist  not  only  knows  that 
he  loves  God,  but  he  knows  why  he  does  so.  When  love  can  justify  itself  with  a 
reason,  it  is  deep,  strong,  and  abiding.  They  say  that  love  is  blind  ;  but  when 
we  love  God  our  affection  has  its  eyes  open  and  can  sustain  itself  with  the  most 
rigid  logic.  We  have  reason,  superabundant  reason,  for  loving  the  Lord  ;  and  so 
because  in  this  case  principle  and  passion,  reason  and  emotion  go  together,  they 
make  up  an  admirable  state  of  mind.  David's  reason  for  his  love  was  the  love  of 
God  in  hearing  his  prayers.  The  Psalmist  had  used  his  "voice  "  in  prayer,  and  the 
habit  of  doing  so  is  exceedingly  helpful  to  devotion.  If  we  can  pray  aloud  without 
being  overheard  it  is  well  to  do  so.  Sometimes,  however,  when  the  Psnlmist  had 
lifted  up  his  voice,  his  utterance  had  been  so  broken  and  painful  that  he  scarcely 
dared  to  call  it  prayer  ;  words  failed  him,  he  could  only  produce  a  groaning  sound, 
but  the  Lord  heard  his  moaning  voice.  At  other  times  his  prayers  were  more  regular 
and  better  formed  :  these  he  calls  "supplications."  David  had  praised  as  best  he 
could,  and  when  one  form  of  devotion  failed  him  he  tried  another.  He  had  gone 
to  the  Lord  again  and  again,  hence  he  uses  the  plural  and  says  "  my  supplications," 
but  as  often  as  he  had  gone,  so  often  had  he  been  welcome.  Jehovah  had  heard, 
that  is  to  say,  accepted,  and  answered  both  his  broken  cries  and  his  more  composed 
and  orderly  supplications  ;  hence  he  loved  God  with  all  his  heart.  Answered  prayers 
are  silken  bonds  which  bind  our  hearts  to  God.  When  a  man's  prayers  are  answered, 
love  is  the  natural  result.  According  to  Alexander,  both  verbs  may  be  translated 
in  the  present,  and  the  text  may  run  thus,  "  I  love  because  Jehovah  hears  my  voice, 
my  supplications."  This  also  is  true  in  the  case  of  every  pleading  believe*-.  Continual 
love  flows  out  of  daily  answers  to  prayer. 

2.  "Because  he  hath  inclined  his  ear  unto  me  "  : — bowing  down  from  his  grandeur 
to  attend  to  my  prayer  ;   the  figure  seems  to  be  that  of  a  tender  physician  or  loving 
friend  leaning  over  a  sick  man  whose  voice  is  faint  and  scarcely  audible,  so  as  to 
catch  every  accent  and  whisper.     Wrhen  our  prayer  is  very  feeble,  so  that  we  ourselves 
can  scarcely  hear  it,  and  question  whether  we  do  pray  or  not,  yet  God  bows  a  listening 
ear,  and  regards  our  supplications.     "Therefore  will  I  call  upon  him  as  long  as  I 
live,"  or,  "  in  my  days."     Throughout  all  the  days  of  my  life  I  will  address  my 
prayer  to  God  alone,  and  to  him  I  will  unceasingly  pray.     It  is  always  wise  to  go 
where  we  are  welcome  and  are  well  treated.     The  word  "  call  "  may  imply  praise 
as  well  as  prayer  :    calling  upon  the  name  of  the  Lord  is  an  expressive  name  for 
adoration  of  all  kinds.     When  prayer  is  heard  in  our  feebleness,  and  answered  in 
the  strength  and  greatness  of  God,  we  are  strengthened  in  the  habit  of  prayer,  and 
confirmed  in  the  resolve  to  make  ceaseless  intercession.     We  should  not  thank  a 
beggar  who  informed  us  that  because  we  had  granted  his  request  he  would  never 
cease  to  beg  of  us,  and  yet  doubtless  it  is  acceptable  to  God  that  his  petitioners 
should  form  the  resolution  to  continue  in  prayer  :    this  shows  the  greatness  of  his 
goodness,  and  the  abundance  of  his  patience.     In  all  days  let  us  pray  and  praise 
the  Ancient  of  days.     He  promises  that  as  our  days  our  strength  shall  be  ;   let  us 
resolve  that  as  our  days  our  devotion  shall  be. 

3.  The  Psalmist  now  goes  on  to  describe  his  condition  at  the  time  when  he  prayed 
unto  God.     "The  sorrows  of  death  compassed  me."     As  hunters  surround  a  stag  with 
dogs  and  men,  so  that  no  way  of  escape  is  left,  so  was  David  enclosed  in  a  ring  of 
deadly  griefs.     The  bands  of  sorrow,  weakness,  and  terror  with  which  death  is 
accustomed  to  bind  men  ere  he  drags  them  away  to  their  long  captivity  were  all 
around  him.     Nor  were  these  things  around  him  in  a  distant  circle,  they  had  come 
close  home,  for  he  adds,  "and  the  pains  of  hell  gat  hold  upon  me."     Horrors  such  as 
those  which  torment  the  lost  seized  me,  grasped  me,  found  me  out,  searched  me 
through  and  through,  and  held  me  a  prisoner.     He  means  by  the  pains  of  hell  those 
pangs  which  belong  to  death,  those  terrors  which  are  connected  with  the  grave  ; 
these  were  so  closely  upon  him  that  they  fixed  their  teeth  in  him  as  hounds  seize 
their  prey.     "/  found  trouble  and  sorrow,"  trouble  was  around  me,  and  sorrow  within 
me.     His  griefs  were  double,  and  as  he  searched  into  them  they  increased.     A  man 
rejoices  when  he  finds  a  hid  treasure  ;   but  what  must  be  the  anguish  of  a  man  who 
finds,  where  he  least  expected  it,  a  vein  of  trouble  and  sorrow  ?     The  Psalmist  was 
sought  for  by  trouble  and  it  found  him  out,  and  when  he  himself  became  a  seeker 
he  found  no  relief,  but  double  distress. 

4.  "Then  called  I  upon  the  name  of  the  LORD."     Prayer  is  never  out  of  season,  he 


68  EXPOSITIONS    OF    THE    PSALMS. 

prayed  then,  when  things  were  at  their  worst.  When  the  good  man  could  not  run 
to  God,  he  called  to  him.  In  his  extremity  his  faith  came  to  the  front  :  it  was  useless 
to  call  on  man,  and  it  may  have  seemed  almost  as  useless  to  appeal  to  the  Lord  ; 
but  yet  he  did  with  his  whole  soul  invoke  all  the  attributes  which  make  up  the  sacred 
name  of  Jehovah,  and  thus  he  proved  the  truth  of  his  confidence.  \Ve  can  some  of 
us  remember  certain  very  special  times  of  trial  of  which  we  can  now  say,  "then  called 
I  upon  the  name  of  the  Lord."  The  Psalmist  appealed  to  the  Lord's  mercy,  truth, 
power,  and  faithfulness,  and  this  was  his  prayer, — "O  Lord,  I  beseech  thee,  deliver 
my  soul."  This  form  of  petition  is  short,  comprehensive,  to  the  point,  humble,  and 
earnest.  It  were  well  if  all  our  prayers  were  moulded  upon  this  model  ;  perhaps 
they  would  be  if  we  were  in  similar  circumstances  to  those  of  the  Psalmist,  for  real 
trouble  produces  real  prayer.  Here  we  have  no  multiplicity  of  words,  and  no  fine 
arrangement  of  sentences  ;  everything  is  simple  and  natural  ;  there  is  not  a  redundant 
syllable,  and  yet  there  is  not  one  lacking. 

5.  "Gracious  is  the  LORD,  and  righteous."      In   hearing  prayer  the  grace  and 
righteousness  of  Jehovah  are  both  conspicuous.     It  is  a  great  favour  to  hear  a 
sinner's  prayer,  and  yet  since  the  Lord  has  promised  to  do  so,  he  is  not  unrighteous 
to  forget  his  promise  and  disregard  the  cries  of  his  people.     The  combination  of 
grace  and  righteousness  in  the  dealings  of  God  with  his  servants  can  only  be  explained 
by  remembering  the  atoning  sacrifice  of  our  Lord  Jesus  Christ.     At  the  cross  we  see 
how  gracious  is  the  Lord  and  righteous.     "  Yea,  our  God  is  merciful,"  or  compassionate, 
tender,  pitiful,  full  of  mercy.     We  who  have  accepted  him  as  ours  have  no  doubt  as 
to  his  mercy,  for  he  would  never  have  been  our  God  if  he  had  not  been  merciful. 
See  how  the  attribute  of  righteousness  seems  to  stand  between  two  guards  of  love  : — 
gracious,  righteous,  merciful.     The  sword  of  justice  is  scabbarded  in  a  jewelled  sheath 
of  grace. 

6.  "  The  LORD  preserveth  the  simple."     Those  who  have  a  great  deal  of  wit  may 
take  care  of  themselves.     Those  who  have  no  worldly  craft  and  subtlety  and  guile, 
but  simply  trust  in  God,  and  do  the  right,  may  depend  upon  it  that  God's  care  shall 
be  over  them.     The  worldly-wise  with  all  their  prudence  shall  be  taken  in  their 
own  craftiness,  but  those  who  walk  in  their  integrity  with  single-minded  truthfulness 
before  God  shall  be  protected  against  the  wiles  of  their  enemies,  and  enabled  to 
outlive  their  foes.     Though  the  saints  are  like  sheep  in  the  midst  of  wolves,  and 
comparatively  defenceless,  yet  there  are  more  sheep  in  the  world  than  wolves,  and 
it  is  highly  probable  that  the  sheep  will  feed  in  safety  when  not  a  single  wolf  is  left 
upon  the  face  of  the  earth  :  even  so  the  meek  shall  inherit  the  earth,  when  the  wicked 
shall  be  no  more.     "/  was  brought  low,  and  he  helped  me," — simple  though  I  was,  the 
Lord  did  not  pass  me  by.     Though  reduced  in  circumstances,  slandered  in  character, 
depressed  in  spirit,  and  sick  in  body,  the  Lord  helped  me.     There  are  many  ways 
in  which  the  child  of  God  may  be  brought  low,  but  the  help  of  God  is  as  various  as 
the  need  of  his  people  :   he  supplies  our  necessities  when  impoverished,  restores  our 
character  when  maligned,  raises  up  friends  for  us  when  deserted,  comforts  us  when 
desponding,  and  heals  our  diseases  when  we  are  sick.     There  are  thousands  in  the 
church  of  God  at  this  time  who  can  each  one  of  them  say  for  himself,  "/  was  brought 
low,  and  he  helped  me."     Whenever  this  can  be  said  it  should  be  said  to  the  praise  of 
the  glory  of  his  grace,  and  for  the  comforting  of  others  who  may  pass  through  the 
like  ordeal.     Note  how  David  after  stating  the  general  doctrine  that  the  Lord  pre- 
serveth  the  simple,  proves  and  illustrates  it  from  his  own  personal  experience.     The 
habit  of  taking  home  a  general  truth  and  testing  the  power  of  it  in  our  own  case  is 
an  exceedingly  blessed  one  ;  it  is  the  way  in  which  the  testimony  of  Christ  is  confirmed 
in  us,  and  so  we  become  witnesses  unto  the  Lord  our  God. 

7.  "Return  unto  thy  rest,  O  my  soul."     He  calls  the  rest  still  his  own,  and  feels 
full  liberty  to  return  to  it.     What  a  mercy  it  is  that  even  if  our  soul  has  left  its  rest 
for  a  while  we  can  tell  it — "  it  is  thy  rest  still."     The  Psalmist  had  evidently  been 
somewhat  disturbed  in  mind,  his  troubles  had  ruffled  his  spirit ;    but  now  with  a 
sense  of  answered  prayer  upon  him  he  quiets  his  soul.     He  had  rested  before,  for 
he  knew  the  blessed  repose  of  faith,  and  therefore  he  returns  to  the  God  who  had 
been  the  refuge  of  his  soul  in  former  days.     Even  as  a  bird  flies  to  its  nest,  so  does 
his  soul  fly  to  his  God.     Whenever  a  child  of  God  even  for  a  moment  loses  his  peace 
of  mind,  he  should  be  concerned  to  find  it  again,  not  by  seeking  it  in  the  world  or 
in  his  own  experience,  but  in  the  Lord  alone.     When  the  believer  prays,  and  the 
Lord  inclines  his  ear,  the  road  to  the  old  rest  is  before  him,  let  him  not  be  slow  to 
follow  it.     "For  the  LORD  hath  dealt  bountifully  with  thee."     Thou  hast  served  a  good 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  69 

God,  and  built  upon  a  sure  foundation  ;  go  not  about  to  find  any  other  rest,  but 
come  back  to  him  who  in  former  days  hath  condescended  to  enrich  thee  by  his  love. 
What  a  text  is  this  I  and  what  an  exposition  of  it  is  furnished  by  the  biography  of 
every  believing  man  and  woman  1  The  Lord  hath  dealt  bountifully  with  us,  for 
he  hath  given  us  his  Son,  and  in  him  he  hath  given  us  all  things  :  he  hath  sent  us 
his  Spirit,  and  by  him  he  conveys  to  us  all  spiritual  blessings.  God  dealeth  with 
us  like  a  God  ;  he  lays  his  fulness  open  to  us,  and  of  that  fulness  have  all  we  received, 
and  grace  for  grace.  We  have  sat  at  no  niggard's  table,  we  have  been  clothed  by 
no  penurious  hand,  we  have  been  equipped  by  no  grudging  provider  ;  let  us  come 
back  to  him  who  has  treated  us  with  such  exceeding  kindness.  More  arguments 
follow. 

8.  "For  thou  hast  delivered  my  soul  from  death,  mine  eyes  from  tears,  and  my  feet 
from  falling."     The  triune  God  has  given  us  a  trinity  of  deliverances  :    our  life  has 
been  spared  from  the  grave,  our  heart  has  been  uplifted  from  its  griefs,  and  our 
course  in  life  has  been  preserved  from  dishonour.     We  ought  not  to  be  satisfied 
unless  we  are  conscious  of  all  three  of  these  deliverances.     If  our  soul  has  been  saved 
from  death,  why  do  we  weep  ?     What  cause  for  sorrow  remains  ?     Whence  those 
tears  ?     And  if  our  tears  have  been  wiped  away,  can  we  endure  to  fall  again  into 
sin  ?     Let  us  not  rest  unless  with  steady  feet  we  pursue  the  path  of  the  upright, 
escaping   every  snare  and  shunning  every  stumblingblock.      Salvation,  joy,   and 
holiness  must  go  together,  and  they  are  all  provided  for  us  in  the  covenant  of  grace. 
Death  is  vanquished,  tears  are  dried,  and  fears  are  banished  when  the  Lord  is  near. 

Thus  has  the  Psalmist  explained  the  reasons  of  his  resolution  to  call  upon  God 
as  long  as  he  lived,  and  none  can  question  but  that  he  had  come  to  a  most  justifiable 
resolve.  When  from  so  great  a  depth  he  had  been  uplifted  by  so  special  an  inter 
position  of  God,  he  was  undoubtedly  bound  to  be  for  ever  the  hearty  worshipper 
of  Jehovah,  to  whom  he  owed  so  much.  Do  we  not  all  feel  the  force  of  the  reasoning, 
and  will  we  not  carry  out  the  conclusion  ?  May  God  the  Holy  Spirit  help  us  so  to 
pray  without  ceasing  and  in  everything  to  give  thanks,  for  this  is  the  will  of  God 
in  Christ  Jesus  concerning  us. 

9  I  will  walk  before  the  LORD  in  the  land  of  the  living. 

10  I  believed,  therefore  have  I  spoken  :    I  was  greatly  afflicted  : 

11  I  said  in  my  haste,  All  men  are  liars. 

12  What  shall  I  render  unto  the  LORD  for  all  his  benefits  toward  me  ? 

13  I  will  take  the  cup  of  salvation,  and  call  upon  the  name  of  the  LORD. 

9.  "/  will  walk  before  the  LORD  in  the  land  of  the  living."     This  is  the  Psalmist's 
second  resolution,  to  live  as  in  the  sight  of  God  in  the  midst  of  the  sons  of  men. 
By  a  man's  walk  is  understood  his  way  of  life  :    some  men  live  only  as  in  the  sight 
of  their  fellow  men,  having  regard  to  human  judgment  and  opinion  ;   but  the  truly 
gracious  man  considers  the  presence  of  God,  and  acts  under  the  influence  of  his 
all-observing  eye.     "  Thou  God  seest  me  "  is  a  far  better  influence  than  "  My  master 
sees  me."     The  life  of  faith,  hope,  holy  fear,  and  true  holiness  is  produced  by  a  sense 
of  living  and  walking  before  the  Lord,  and  he  who  has  been  favoured  with  divine 
deliverances  in  answer  to  prayer  finds  his  own  experience  the  best  reason  for  a  holy 
life,  and  the  best  assistance  to  his  endeavours.     We  know  that  God  in  a  special 
manner  is  nigh  unto  his  people  :   what  manner  of  persons  ought  we  to  be  in  all  holy 
conversation  and  godliness  ? 

10.  "/  believed,  therefore  have  I  spoken."     I  could  not  have  spoken  thus  if  it 
had  not  been  for  my  faith  :    I  should  never  have  spoken  unto  God  in  prayer,  nor 
have  been  able  now  to  speak  to  my  fellow  men  in  testimony  if  it  had  not  been  that 
faith  kept  me  alive,  and  brought  me  a  deliverance,  whereof  I  have  good  reason  to 
boast.     Concerning  the  things  of  God  no  man  should  speak  unless  he  believes  ;  the 
speech  of  the  waverer  is  mischievous,  but  the  tongue  of  the  believer  is  profitable ; 
the  most  powerful  speech  which  has  ever  been  uttered  by  the  lip  of  man  has  emanated 
from  a  heart  fully  persuaded  of  the  truth  of  God.     Not  only  the  Psalmist,  but  such 
men  as  Luther,  and  Calvin,  and  other  great  witnesses  for  the  faith,  could  each  one 
most  heartily  say,  "  I  believed,  therefore  have  I  spoken."     "/  was  greatly  afflicted." 
There  was  no  mistake  about  that ;   the  affliction  was  as  bitter  and  as  terrible  as  it 
•well  could  be,  and  since  I  have  been  delivered  from  it,  I  am  sure  that  the  deliverance 
is  no  fanatical  delusion,  but  a  self-evident  fact ;   therefore  am  I  the  more  resolved 


70  EXPOSITIONS    OF    THE    PSALMS. 

to  speak  to  the  honour  of  God.  Though  greatly  afflicted,  the  Psalmist  had  not 
ceased  to  believe  :  his  faith  was  tried  but  not  destroyed. 

11.  "/  said  in  my  haste,  All  men  are  liars."     In  a  modified  sense  the  expression 
will  bear  justification,  even  though  hastily  uttered,  for  all  men  will  prove  to  be  liars 
if  we  unduly  trust  in  them  ;   some  from  want  of  truthfulness,  and  others  from  want 
of  power.     But  from  the  expression,  "  I  said  in  my  haste,"  it  is  clear  that  the  Psalmist 
did  not  justify  his   own  language,  but  considered   it  as  the  ebullition  of  a  hasty 
temper.     In  the  sense  in  which  he  spoke  his  language  was  unjustifiable.     He  had 
no  right  to  distrust  all  men,  for  many  of  them  are  honest,  truthful,  and  conscientious  ; 
there  are  faithful  friends  and  loyal  adherents  yet  alive  ;    and  if  sometimes  they 
disappoint  us,  we  ought  not  to  call  them  liars  for  failing  when  the  failure  arises 
entirely  from  want  of  power,  and  not  from  lack  of  will.     Under  great  affliction  our 
temptation  will  be  to  form  hasty  judgments  of  our  fellow  men,  and  knowing  this 
to  be  the  case  we  ought  carefully  to  watch  our  spirit,  and  to  keep  the  door  of  our 
lips.     The  Psalmist  had  believed,  and  therefore  he  spoke  ;    he  had  doubted,  and 
therefore  he  spoke  in  haste.     He  believed,  and  therefore  he  rightly  prayed  to  God  ; 
he  disbelieved,  and  therefore  he  wrongfully  accused  mankind.     Speaking  is  as  ill 
in  some  cases  as  it  is  good  in  others.     Speaking  in  haste  is  generally  followed  by 
bitter  repentance.     It  is  much  better  to  be  quiet  when  our  spirit  is  disturbed  and 
hasty,  for  it  is  so  much  easier  to  say  than  to  unsay  ;   we  may  repent  of  our  words, 
but  we  cannot  so  recall  them  as  to  undo  the  mischief  they  have  done.     If  even 
David  had  to  eat  his  own  words,  when  he  spoke  in  a  hurry,  none  of  us  can  trust 
our  tongue  without  a  bridle. 

12.  "What  shall  I  render  unto  the  LORD  for  all  his  benefits  toward  me?"      He 
wisely  leaves  off  fretting  about  man's  falsehood  and  his  own  ill  humour,  and  directs 
himself  to  his  God.     It  is  of  little  use  to  be  harping  on  the  string  of  man's  imperfection 
and  deceitfulness  ;    it  is  infinitely  better  to  praise  the  perfection  and  faithfulness  of 
God.     The  question  of  the  verse  is  a  very  proper  one  :    the  Lord  has  rendered  so 
much  mercy  to  us  that  we  ought  to  look  about  us,  and  look  within  us,  and  see  what 
can  be  done  by  us  to  manifest  our  gratitude.     We  ought  not  only  to  do  what  is 
plainly  before  us,  but  also  with  holy  ingenuity  to  search  out  various  ways  by  which 
we  may  render  fresh  praises  unto  our  God.     His  benefits  are  so  many  that  we  cannot 
number  them,  and  our  ways  of  acknowledging  his  bestowments  ought  to  be  varied 
and  numerous  in  proportion.     Each  person  should  have  his  own  peculiar  mode  of 
expressing  gratitude.     The  Lord  sends  each  one  a  special  benefit,  let  each  one  enquire, 
"  What  shall  /  render  ?     What  form  of  service  would  be  most  becoming  in  me  ?  " 

13.  "/  will  take  the  cup  of  salvation."     "  I  will  take  "  is  a  strange  answer  to  the 
question,  "  What  shall  I  render  ?  "  and  yet  it  is  the  wisest  reply  that  could  pcssibly 
be  given. 

"  The  best  return  for  one  like  me, 

So  wretched  and  so  poor, 
Is  from  his  gifts  to  draw  a  plea 
And  ask  him  still  for  more." 

To  take  the  cup  of  salvation  was  in  itself  an  act  of  worship,  and  it  was  accompanied 
with  other  forms  of  adoration,  hence  the  Psalmist  says,  "and  call  upon  the  name  of 
the  LORD."  He  means  that  he  will  utter  blessings  and  thanksgivings  and  prayers, 
and  then  drink  of  the  cup  which  the  Lord  had  filled  with  his  saving  grace.  What  a 
cup  this  is  1  Upon  the  table  of  infinite  love  stands  the  cup  full  of  blessing  ;  it  is 
ours  by  faith  to  take  it  in  our  hand,  make  it  our  own,  and  partake  of  it,  and  then 
with  joyful  hearts  to  laud  and  magnify  the  gracious  One  who  has  filled  it  for  our 
sakes  that  we  may  drink  and  be  refreshed.  We  can  do  this  figuratively  at  the 
sacramental  table,  we  can  do  it  spiritually  every  time  we  grasp  the  golden  chalice 
of  the  covenant,  realizing  the  fulness  of  blessing  which  it  contains,  and  by  faith 
receiving  its  divine  contents  into  our  inmost  soul.  Beloved  reader,  let  us  pause 
here  and  take  a  long  and  deep  draught  from  the  cup  which  Jesus  filled,  and  then 
with  devout  hearts  let  us  worship  God. 

14  I  will  pay  my  vows  unto  the  LORD  now  in  the  presence  of  all  his 
people. 

15  Precious  in  the  sight  of  the  LORD  is  the  death  of  his  saints. 

16  O  LORD,  truly  I  am  thy  servant  :    I  am  thy  servant,  and  the  son  of 
thine  handmaid  :    thou  hast  loosed  my  bonds. 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  71 

17  I  will  offer  to  thee  the  sacrifice  of  thanksgiving,  and  will  call  upon 
the  name  of  the  LORD. 

1 8  I  will  pay  my  vows  unto  the  LORD  now  in  the  presence  of  all  his 
people, 

19  In  the  courts  of  the  LORD'S  house,  in  the  midst  of  thee,  O  Jerusalem. 
Praise  ye  the  LORD. 

14.  "I  will  pay  my  vows  unto  the  LORD  now  in  the  presence  of  all  his  people."     The 
Psalmist  lias  already  stated  his  third  resolution,  to  devote  himself  to  tiie  worship 
of  God  evermore,  and  here  he  commences  the  performance  of  that  resolve.      The 
vows  which  he  had  made  in  anguish,  he  now  determines  to  fulfil :    "  I  will  pay  my 
vows  unto  the  Lord."     He  does  so  at  once,  "now,"  and  that  publicly,  "  in  the  presence 
of  all  his  people."     Good  resolutions  cannot  be  carried  out  too  speedily  ;    vows 
become  debts,  and  debts  should  be  paid.     It  is  well  to  have  witnesses  to  the  payment 
of  just  debts,  and  we  need  not  be  ashamed  to  have  witnesses  to  the  fulfilling  of  holy 
vows,  for  this  will  show  that  we  are  not  ashamed  of  our  Lord,  and  it  may  be  a  great 
benefit  to  those  who  look  on  and  hear  us  publicly  sounding  forth  the  praises  of  our 
prayer-hearing  God.     How   can  those   do  this   who  have  never  with  their  mouth 
confessed  their  Saviour  ?     O    secret  disciples,  what    say  you   to  this  verse  1     Be 
encouraged  to  come  into  the  light  and  own  your  Redeemer.     If,  indeed,  you  have 
been  saved,  come  forward  and  declare  it  in  his  own  appointed  way. 

15.  "Precious  in  the  sight  of  the  LORD  is  the  death  of  his  saints,"  and  therefore  he 
did  not  suffer  the  Psalmist  to  die,  but  delivered  his  soul  from  death.     This  seems 
to  indicate  that  the  song  was  meant  to  remind  Jewish  families  of  the  mercies  received 
by  any  one  of  the  household,  supposing  him  to  have  been  sore  sick  and  to  have 
been  restored  to  health,  for  the  Lord  values  the  lives  of  his  saints,  and  often  spares 
them  where  others  perish.     They  shall  not  die  prematurely  ;  they  shall  be  immortal 
till  their  work  is  done  ;    and  when  their  time  shall  come  to  die,  then  their  deaths 
shall  be  precious.     The  Lord  watches  over  their  dying  beds,  smooths  their  pillows, 
sustains  their  hearts,  and  receives  their  souls.     Those  who  are  redeemed  with  precious 
blood  are  so  dear  to  God  that  even  their  deaths  are  precious  to  him.     The  death-beds 
of  saints  are  very  precious  to  the  church,  she  often  learns  much  from  them  ;   they 
are  very  precious  to  all  believers,  who  delight  to  treasure  up  the  last  words  of  the 
departed  ;  but  they  are  most  of  all  precious  to  the  Lord  Jehovah  himself,  who  view 
the  triumphant  deaths  of  his  gracious  ones  with  sacred  delight.     If  we  have  walked 
before  him  in  the  land  of  the  living,  we  need  not  fear  to  die  before  him  when  the 
hour  of  our  departure  is  at  hand. 

16.  The  man  of  God  in  paying  his  vows  re-dedicates  himself  unto  God  ;    the 
offering  which  he  brings  is  himself,  as  he  cries,  "O  LORD,  truly  I  am  thy  servant," 
rightfully,  really,  heartily,  constantly,  I  own  that  I  am  thine,  for  thou  hast  delivered 
and  redeemed  me."     "/  am  thy  servant,  and  the  son  of  thine  handmaid,"  a  servant 
born  in  thy  house,  born  of  a  servant  and  so  born  a  servant,  and  therefore  doubly 
thine.     My  mother  was  thine  handmaid,  and  I,  her  son,  confess  that  I  am  altogether 
thine  by  claims  arising  out  of  my  birth.     O  that  children  of  godly  parents  would 
thus  judge  ;    but,  alas,  there  are  many  who  are  the  sons  of  the  Lord's  handmaids, 
but  they  are  not  themselves  his  servants.     They  give  sad  proof  that  grace  does  not 
run  in  the  blood.     David's  mother  was  evidently  a  gracious  woman,  and  he  is  glad 
to  remember  that  fact,  and  to  see  in  it  a  fresh  obligation  to  devote  himself  to  God. 
"Thou  hast  loosed  my  bonds," — freedom  from  bondage  binds  me  to  thy  service.     He 
who  is  loosed  from  the  bonds  of  sin,  death,  and  hell  should  rejoice  to  wear  the  easy 
yoke  of  the  great  Deliverer.     Note  how  the  sweet  singer  delights  to  dwell  upon  his 
belonging  to  the  Lord  ;    it  is  evidently  his  glory,  a  thing  of  which  he  is  proud,  a 
matter  which  causes  him  intense  satisfaction.     Verily,  it  ought  to  create  rapture 
in  our  souls  if  we  are  able  to  call  Jesus  Master,  and  are  acknowledged  by  him  as 
his  servants. 

17.  "I  will  offer  to  thee  the  sacrifice  of  thanksgiving."     Being  thy  servant,  I  am 
bound  to  sacrifice  to  thee,  and  having  received  spiritual  blessings  at  thy  hands  I 
will  not  bring  bullock  or  goat,  but  I  will  bring  that  which  is  more  suitable,  namely, 
the  thanksgiving  of  my  heart.     My  inmost  soul  shall  adore  thee  in  gratitude.     "And 
will  call  upon  the  name  of  the  LORD,"  that  is  to  say,  I  will  bow  before  thee  reverently, 
lift  up  my  heart  in  love  to  thee,  think  upon  thy  character,  and  adore  thee  as  thou 
dost  reveal  thyself.     He  is  fond  of  this  occupation,  and  several  times  in  this  Psalm 


72  EXPOSITIONS    OF    THE    PSALMS. 

declares  that  "  he  will  call  upon  the  name  of  the  Lord,"  while  at  the  same  time  he 
rejoices  that  he  had  done  so  many  a  time  before.  Good  feelings  and  actions  bear 
repeating  :  the  more  of  hearty  callings  upon  God  the  better. 

18.  "/  will  pay  my  vows  unto  the  LORD  now  in  the  presence  of  all  his  people."     He 
repeats  the  declaration.     A  good  tiling  is  worth  saying  twice.     He  thus  stirs  himself 
up  to  greater  heartiness,   earnestness,   and   diligence  in  keeping   his  vow, — really 
paying  it  at  the  very  moment  that  he  is  declaring  his  resolution  to  do  so.     The 
mercy  came  in  secret,  but  the  praise  is  rendered  in  public  ;  the  company  was,  however, 
select ;    he  did  not  cast  his  pearls  before  swine,  but  delivered  his  testimony  before 
those  who  could  understand  and  appreciate  it. 

19.  "In  the  courts  of  the  LORD'S  house  "  :    in  the  proper  place,  where  God  had 
ordained  that  he  should  be  worshipped.     See  how  he  is  stirred  up  at  the  remembrance 
of  the  house  of  the  Lord,  and  must  needs  speak  of  the  holy  city  with  a  note  of  joyful 
exclamation — "In  the  midst  of  thee,  O  Jerusalem."     The  very  thought  of  the  beloved 
Zion  touched  his  heart,  and  he  writes  as  if  he  were  actually  addressing  Jerusalem, 
whose  name  was  dear  to  him.     There  would  he  pay  his  vows,  in  the  abode  of  fellow 
ship,  in  the  very  heart  of  Judea,  in  the  place  to  which  the  tribes  went  up,  the  tribes 
of  the  Lord.     There  is  nothing  like  witnessing  for  Jesus,  where  the  report  thereof 
will  be  carried  into  a  thousand  homes.     God's  praise  is  not  to  be  confined  to  a  closet, 
nor  his  name  to  be  whispered  in  holes  and  corners,  as  if  we  were  afraid  that  men 
should  hear  us  ;   but  in  the  thick  of  the  throng,  and  in  the  very  centre  of  assemblies, 
we  should  lift  up  heart  and  voice  unto  the  Lord,  and  invite  others  to  join  with  us 
in  adoring  him,  saying,  "Praise  ye  the  LORD,"  or  Hallelujah.     This  was  a  very  fit 
conclusion  of  a  song  to  be  sung  when  all  the  people  were  gathered  together  at  Jeru 
salem  to  keep  the  feast.     God's  Spirit  moved  the  writers  of  these  Psalms  to  give 
them  a  fitness  and  suitability  which  was  more  evident  in  their  own  day  than  now  ; 
but  enough  is  perceptible  to  convince  us  that  every  line  and  word  had  a  peculiar 
adaptation  to  the  occasions  for  which  the  sacred  sonnets  were  composed.     When 
we  worship  the  Lord  we  ought  with  great  care  to  select  the  words  of  prayer  and 
praise,  and  not  to  trust  to  the  opening  of  a  hymn-book,  or  to  the  unconsidered 
extemporizing  of  the  moment.     Let  all  things  be  done  decently  and  in  order,  and 
let  all  things  begin  and  end  with  Hallelujah,  Praise  ye  the  Lord. 


EXPLANATORY    NOTES    AND    QUAINT    SAYINGS. 

Whole  Psalm. — A  Psalm  of  Thanksgiving  in  the  Person  of  Christ.  He  is  imagined 
by  the  prophet  to  have  passed  through  the  sorrows  and  afflictions  of  life.  The  atone 
ment  is  passed.  He  has  risen  from  the  dead.  He  is  on  the  right  hand  of  the  Majesty 
on  High  ;  and  he  proclaims  to  the  whole  world  the  mercies  he  experienced  from 
God  in  the  day  of  his  incarnation,  and  the  glories  which  he  has  received  in  the  kingdom 
of  his  Heavenly  Father.  Yet,  although  the  Psalm  possesses  this  power,  and,  by 
its  own  internal  evidence,  proves  the  soundness  of  the  interpretation,  it  is  yet  highly 
mystic  in  its  mode  of  disclosure,  and  requires  careful  meditation  in  bringing  out 
its  real  results.  Its  language,  too,  is  not  so  exclusively  appropriate  to  the  Messiah, 
that  it  shall  not  be  repeated  and  applied  by  the  believer  to  his  own  trials  in  the 
world  ;  so  that  while  there  is  much  that  finds  a  ready  parallel  in  the  exaltation  of 
Christ  in  heaven,  there  is  much  that  would  seem  to  be  restrained  to  his  condition 
upon  earth.  It  therefore  depends  much  on  the  mind  of  the  individual,  whether  he 
will  receive  it  in  the  higher  sense  of  the  Redeemer's  glory  ;  or  restrict  it  solely  to  a 
thanksgiving  for  blessings  amidst  those  sufferings  in  life  to  which  all  men  have  been 
subject  in  the  same  manner,  though  not  to  the  same  extent  as  Jesus.  The  most 
perfect  and  the  most  profitable  reading  would  combine  the  two,  taking  Christ  as 
the  exemplar  of  God's  mercies  towards  ourselves. 

1.  Enthroned  in  eternity,  and  triumphant  over  sin  and  death — I — Christ — am 
well  pleased  that  my  Heavenly  Father  listened  to  the  anxious  prayers  that  I  made 
to  him  in  the  day  of  my  sorrows  ;  when  I  had  neither  strength  in  my  own  mind, 
nor  assistance  from  men  ;  therefore  "through  my  days  " — through  the  endless  ages 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  73 

of  my  eternal  existence — will  I  call  upon  him  in  my  gratitude,  and  praise  him  with 
my  whole  heart. 

3.  In  the  troublous  times  of  my  incarnation  I  was  encircled  with  snares,  and 
urged  onwards  towards  my  death.     The  priest  and  ruler  ;    the  Pharisee  and  the 
scribe  ;    the  rich  and  the  poor,  clamoured  fiercely  for  my  destruction.     The  whole 
nation  conspired  against  me.     "The  bands  of  the  grave  "  laid  hold  of  me,  and  I  was 
hurried  to  the  cross. 

4.  Then,  truly  did  Christ  find  heaviness  and  affliction.     "  His  soul  was  exceeding 
sorrowful,  even  unto  death."     He  prayed  anxiously  to  his  Heavenly  Father,  that 
"  the  cup  might  pass  from  him."     The  fate  of  the  whole  world  was  in  the  balance  ; 
and  he  supplicated  with  agony,  that  his  soul  might  be  delivered. 

5.  The  abrupt  breaking  off  in  this  verse  from  the  direct   narrative  of  his  own 
sorrows  is  wonderfully  grand  and  beautiful.     Nor  less  so,  is  the  expression  "our 
God  "  as  applied  by  Christ  to  his  own  disciples  and  believers.     "  /  called,"  he  states, 
"on  the  name  of  the  LORD."     But  he  does  not  yet  state  the  answer.     He  leaves 
that  to  be  inferred  from  the  assurance  that  God  is  ever  gracious  to  the  faithful ;  yea, 
"our  God" — the  protector  of  the  Christian  church,  as  well  as  of  myself — "our  God 
is  merciful." 

6.  Instantly,  however,  he  resumes.     Mark  the  energy  of  the  language,  "  I  was 
afflicted  ;    and  he  delivered  me."     And  how  delivered  ?     The  soul  of  Christ  has 
returned  freely  to  its  tranquillity  ;    for  though  the  body  and  the  frame  perished 
on    the   tree,  yet   the   soul   burst   through    the    bands    of   death.     Again   in   the 
full  stature  of  a  perfect  man  Christ  rose  resplendent  in  glory  to    the   mansions    of 
eternity.     The  tears  ceased  ;   the  sorrows  were  hushed  ;    and  henceforward,  through 
the  boundless  day  of  immortality,  doth  he  "  walk  before  Jehovah,  in  the  land  of 
the  living."     This  last  is  one  of  those  expressions  in  the  Psalm  which  might,  without 
reflection,  seem  adapted  to  the  rescued  believer's  state  on  earth,  rather  than  Christ's 
in  heaven.     But  applying  the  language  of  earthly  things  to  heavenly — which  is 
usual,  even  in  the  most  mystic  writings  of  Scripture — nothing  can  be  finer  than 
the  appellation  of  "the  land  of  the  living,"  when  assigned  to  the  future  residence 
of  the  soul.     It  is  the  noblest  application  of  the  metaphor,  and  is  singularly  appro 
priate  to  those  eternal  mansions  where  death  and  sorrow  are  alike  unknown. 

10.  This  stanza  will  bear  an  emendation. 

I  felt  confidence,  although  I  said, — 
"  I  am  sore  afflicted." 

I  said  in  my  sudden  terror, — 
"  All  mankind  are  false." — French. 

It  alludes  to  the  eve  of  his  crucifixion,  when  worn  down  with  long  watchfulness 
and  fasting,  his  spirit  almost  fainted  in  the  agony  of  Gethsemane.  Still,  oppressed 
and  stricken  as  he  was  in  soul,  he  yet  trusted  in  Jehovah,  for  he  felt  assured  that 
he  would  not  forsake  him.  But,  sustained  by  God,  he  was  deserted  by  men,  the 
disciples  with  whom  he  had  lived  ;  the  multitudes  whom  he  had  taught ;  the 
afflicted  whom  he  had  healed,  "all  forsook  him  and  fled."  Not  one — not  even 
the  "  disciples  whom  he  loved  " — remained  ;  and  in  the  anguish  of  that  desertion 
he  could  not  refrain  from  the  bitter  thought,  that  all  mankind  were  alike  false  and 
treacherous. 

12.  But  that  dread  hour  has  passed.  He  has  risen  from  the  dead  ;  and  stands 
girt  with  truth  and  holiness  and  glory.  What  then  is  his  earliest  thought  ?  Hear 
it,  O  man,  and  blush  for  thine  oft  ingratitude  1  I  will  lift  up  "the  cup  of  deliverance  " 
— the  drink-offering  made  to  God  with  sacrifice  after  any  signal  mercies  received — 
and  bless  the  Lord  who  has  been  thus  gracious  to  me.  In  the  sight  of  the  whole 
world  will  I  pay  my  past  vows  unto  Jehovah,  and  bring  nations  from  every  portion 
of  the  earth,  reconciled  and  holy  through  the  blood  of  my  atonement. 

The  language  in  these  verses,  as  in  the  concluding  part  of  the  Psalm,  is  wholly 
drawn  from  earthly  objects  and  modes  of  religious  service,  well  recognized  by  the 
Jews.  It  is  in  these  things  that  the  spiritual  sense  is  required  to  be  separated  from 
the  external  emblem.  For  instance,  the  sacramental  cup  was  without  a  doubt 
drawn  and  instituted  from  the  cup  used  in  commemoration  of  deliverances  by  the 
Jews.  It  is  used  figuratively  by  Christ  in  heaven  ;  but  the  reflective  mind  can 
scarcely  fail  to  see  the  beauty  of  imagining  it  in  his  hand  in  thankfulness  for  his 
triumph,  because  "  he  has  burst  his  bonds  in  sunder  "  :  the  bonds  which  held  him 
fast  in  death,  and  confined  him  to  the  tomb  :  the  assertion  that  "  precious  in  the 


74  EXPOSITIONS    OF    THE    PSALMS. 

sight  of  Jehovah  is  the  death  of  his  saints  "  specially  includes  the  sacrifice  of  Christ 
within  its  more  general  allusion  to  the  blood  shed,  in  such  abundance,  by  prophets 
and  martyrs  to  the  truth.  In  the  same  manner  the  worship  of  Jehovah  in  the 
courts  of  his  temple  at  Jerusalem  is  used  in  figure  for  the  open  promulgation  of 
Christianity  to  the  whole  world.  The  temple  services  were  the  most  solemn  and  most 
public  which  were  offered  by  the  Jews  ;  and  when  Christ  is  said  to  "  offer  his  sacrifices 
of  thanksgiving  "  to  God  in  the  sight  of  all  his  people,  the  figure  is  easily  separated 
from  the  grosser  element ;  and  the  conversion  of  all  people  intimated  under  the  form 
of  Christ  seen  by  all. — William  Hill  Tucker. 

Verse  1. — "I  love."  The  expression  of  the  prophet's  affection  is  in  this  short 
abrupt  phrase,  "/  love,"  which  is  but  one  word  in  the  original,  and  expressed  as 
a  full  and  entire  sentence  in  itself,  thus — "/  love  because  the  Lord  hath  heard,"  etc. 
Most  translators  so  turn  it,  as  if,  by  a  trajection,  or  passing  of  a  word  from  one 
sentence  to  another,  this  title  Lord  were  to  be  joined  with  the  first  clause,  thus — 
(njn;  year's  'nanx),  "/  love  the  LORD,  because  he  hath  heard,"  etc.  I  deny  not  but 
that  thus  the  sense  is  made  somewhat  the  more  perspicuous,  and  the  words  run 
the  more  roundly  ;  yet  are  they  not  altogether  so  emphatical.  For  when  a  man's 
heart  is  inflamed,  and  his  soul  ravished  with  a  deep  apprehension  of  some  great 
and  extroardinary  favour,  his  affection  will  cause  interruption  in  the  expression 
thereof,  and  make  stops  in  his  speech  ;  and  therefore  this  concise  and  abrupt  clause, 
"/  love,"  declareth  a  more  entire  and  ardent  affection  than  a  more  full  and  round 
phrase  would  do.  Great  is  the  force  of  true  love,  so  that  it  cannot  be  sufficiently 
expressed. — William  Gouge,  1575 — 1653. 

Verse  1. — "/  love  the  LORD."  Oh  that  there  were  such  hearts  in  us  that  we 
could  every  one  say,  as  David,  with  David's  spirit,  upon  his  evidence,  "/  love  the 
LORD  "  ;  that  were  more  worth  than  all  these,  viz.  ;  First,  to  know  all  scerets. 
Secondly,  to  prophesy.  Thirdly,  to  move  mountains,  etc.,  1  Cor.  xiii.  1,  2,  etc. 
"/  love  the  LORD  "  ;  it  is  more  than  I  know  the  Lord  ;  for  even  castaways  are 
enlightened,  (Heb.  vi.  4)  ;  more  than  I  fear  the  Lord,  for  devils  fear  him  unto 
trembling  (James  ii.  19) ;  more  than  I  pray  to  God  (Isai.  i.  15).  What  should 
I  say  ?  More  than  all  services,  than  all  virtues  separate  from  charity  :  truly  say 
the  schools,  charity  is  the  form  of  all  virtues,  because  it  forms  them  all  to  accepta 
bility,  for  nothing  is  accepted  but  what  issues  from  charity,  or,  in  other  words,  from 
the  love  of  God. — William  Slater,  1638. 

Verse  1. — "/  love  the  LORD,  because,"  etc.  How  vain  and  foolish  is  the  talk, 
"  To  love  God  for  his  benefits  towards  us  is  mercenary,  and  cannot  be  pure  love  1  " 
Whether  pure  or  impure,  there  is  no  other  love  that  can  flow  from  the  heart  of 
the  creature  to  its  Creator.  "  We  love  him,"  said  the  holiest  of  Christ's  disciples, 
"  because  he  first  loved  us  ;  "  and  the  increase  of  our  love  and  filial  evidence  is  in 
proportion  to  the  increased  sense  we  have  of  our  obligation  to  him.  We  love  him 
for  the  benefits  bestowed  on  us. — Love  begets  love. — Adam  Clarke. 

Verse  1. — "He  hath  heard  my  voice."  But  is  this  such  a  benefit  to  us,  that  God 
hears  us  ?  Is  his  hearing  our  voice  such  an  argument  of  his  love  ?  Alas  1  lie  may 
hear  us,  and  we  be  never  the  better  :  he  may  hear  our  voice,  and  yet  his  love  to 
us  may  be  but  little,  for  he  will  not  give  a  man  the  hearing,  though  he  love  him 
not  at  all  ?  With  men  perhaps  it  may  be  so,  but  not  with  God  ;  for  his  hearing 
is  not  only  voluntary,  but  reserved  ;  non  omnibus  dormit :  his  ears  are  not  open 
to  every  one's  cry  ;  indeed,  to  hear  us,  is  in  God  so  great  a  favour,  that  he  may 
well  be  counted  his  favourite  whom  he  vouchsafes  to  hear  :  and  the  rather,  for 
that  his  hearing  is  always  operative,  and  with  a  purpose  of  helping  ;  so  that  if  he 
hear  my  voice,  I  may  be  sure  he  means  to  grant  my  supplication  ;  or  rather  perhaps 
in  David's  manner  of  expressing,  and  in  God's  manner  of  proceeding,  to  hear  my 
voice  is  no  less  in  effect  than  to  grant  my  supplication. — Sir  Richard  Baker. 

Verse  1. — "Hath  heard."  By  hearing  prayer  God  giveth  evidence  of  the  notice 
which  he  taketh  of  our  estates,  of  the  respect  he  beareth  to  our  persons,  of  the  pity 
he  hath  of  our  miseries,  of  his  purpose  to  supply  our  wants,  and  of  his  mind  to  do 
us  good  according  to  our  needs. — William  Gouge. 

Verses  1  and  2. — The  first  yvv:  is  more  of  an  aorist.  The  Lord  hears  always  ; 
and  then,  making  a  distinction  urn  ny*.  He  has  done  it  hitherto  ;  »ni?x  Therefore 
will  I  call  upon  him  as  long  as  I  live,  cleaving  to  Him  in  love  and  faith  1 
It  should  be  noticed,  in  addition,  that  *•»  here  is  not  simply  the  prayer  for  help, 
but  includes  also  the  praising  and  thanksgiving,  according  to  the  twofold  significa- 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  75 

tlon  of  nj,v  "»?  *~®,  in  verses  4,  13,  and  17  :  therefore,  Jarchi  very  excellently 
says  :  In  the  time  of  my  distress  I  will  call  upon  Him,  and  in  the  time  of  my  deliverance 
I  will  praise  Him. — Rudolph  Stier, 

Verses  1,  2. — "/  love."  "Therefore  will  I  call  upon  him."  It  is  love  that  doth 
open  our  mouths,  that  we  may  praise  God  with  joyful  lips  ;  "  I  will  love  the  Lord 
because  he  hath  heard  the  voice  of  my  supplications  "  ;  and  then,  ver.  2,  "  I  wiH 
call  upon  him  as  long  as  I  live."  The  proper  intent  of  mercies  is  to  draw  us  to 
God.  When  the  heart  is  full  of  a  sense  of  the  goodness  of  the  Lord,  the  tongue 
cannot  hold  its  peace.  Self-love  may  lead  us  to  prayers,  but  love  to  God  excites 
us  to  praises  :  therefore  to  seek  and  not  to  praise,  is  to  be  lovers  of  ourselves  rather 
than  of  God. — Thomas  Manton. 

Verses  1,  12. — "I  love."  "What  shall  I  render?"  Love  and  thankfulness 
are  like  the  symbolical  qualities  of  the  elements,  easily  resolved  into  each  other. 
David  begins  with,  "/  love  the  LORD,  because  he  hath  heard  my  voice  " ;  and  to  enkindle 
this  grace  into  a  greater  flame,  he  records  the  mercies  of  God  in  some  following 
verses  ;  which  done,  then  he  is  in  the  right  mood  for  praise  ;  and  cries,  "What  shall 
I  render  unto  the  LORD  for  all  his  benefits?"  The  spouse,  when  thoroughly  awake, 
pondering  with  herself  what  a  friend  had  been  at  her  door,  and  how  his  sweet  company 
was  lost  through  her  unkindness,  shakes  off  her  sloth,  riseth,  and  away  she  goes 
after  him  ;  now,  when  by  running  after  her  beloved,  she  hath  put  her  soul  into 
a  heat  of  love,  she  breaks  out  in  praising  him  from  top  to  toe.  Cant.  v.  10.  That 
is  the  acceptable  praising  which  comes  from  a  warm  heart ;  and  the  saint  must 
use  some  holy  exercise  to  stir  up  his  habit  of  love,  which  like  natural  heat  in  the 
body,  is  preserved  and  increased  by  motion. — William  Gurnall. 

Verse  2. — "He  hath  inclined  his  ear  unto  me."  How  great  a  blessing,  is  the 
inclining  of  the  Divine  ear,  may  be  judged  from  the  conduct  of  great  men,  who 
do  not  admit  a  wretched  petitioner  to  audience  :  but,  if  they  do  anything,  receive 
the  main  part  of  the  complaint  through  the  officer  appointed  for  such  matters,  or 
through  a  servant.  But  God  himself  hears  immediately,  and  inclines  his  ear,  hearing 
readily,  graciously,  constantly,  etc.  Who  would  not  pray  ? — Wolfgang  Musculus. 

Verse  2. — And  now  because  he  hath  inclined  his  ear  unto  me,  I  will  therefore  call 
upon  him  as  long  as  I  live  :  that  if  it  be  expected  I  should  call  upon  any  other,  it 
must  be  when  I  am  dead  ;  for  as  long  as  I  live,  I  have  vowed  to  call  upon  God.  But 
will  this  be  well  done  ?  May  I  not,  in  so  doing,  do  more  than  I  shall  have  thanks 
for  ?  Is  this  the  requital  that  God  shall  have  for  his  kindness  in  hearing  me,  that 
now  he  shall  have  a  customer  of  me,  and  never  be  quiet  because  of  my  continual 
running  to  him,  and  calling  upon  him  ?  Doth  God  get  anything  by  my  calling 
upon  him,  that  I  should  make  it  a  vow,  as  though  in  calling  upon  him  I  did  him 
a  pleasure  ?  O  my  soul,  I  would  that  God  might  indeed  have  a  customer  of  me 
in  praying  :  although  I  confess  I  should  not  be  so  bold  to  call  upon  him  so  con 
tinually,  if  his  own  commanding  me  did  not  make  it  a  duty  :  for  hath  not  God 
bid  me  call  upon  him  when  I  am  in  trouble  ?  and  is  there  any  time  that  I  am  not  in 
trouble,  as  long  as  I  live  in  this  vale  of  misery  ?  and  then  can  there  be  any  time 
as  long  as  I  live,  that  I  must  not  call  upon  him  ?  For  shall  God  bid  me,  and  shall 
I  not  do  it?  Shall  God  incline  his  ear,  and  stand  listening  to  hear,  and  shall  I 
hold  my  peace  that  he  may  have  nothing  to  hear  ? — Sir  Richard  Baker. 

Verse  2. — "Therefore  will  I  call  upon  him."  If  the  hypocrite  speed  in  prayer, 
and  get  what  he  asks,  then  also  he  throws  up  prayer,  and  will  ask  no  more.  If 
from  a  sick  bed  he  be  raised  to  health,  he  leaves  prayer  behind  him,  as  it  were, 
sick-abed  ;  he  grows  weak  in  calling  upon  God,  when  at  his  call  God  hath  given 
him  strength.  And  thus  it  is  in  other  instances.  When  he  hath  got  what  he  hath 
a  mind  to  in  prayer,  he  hath  no  more  mind  to  pray.  Whereas  a  godly  man  prays 
after  he  hath  sped,  as  he  did  before,  and  though  he  fall  not  into  those  troubles  again,' 
and  so  is  not  occasioned  to  urge  those  petitions  again  which  he  did  in  trouble,  yet 
he  cannot  live  without  prayer,  because  he  cannot  live  out  of  communion  with  God. 
The  creature  is  as  the  white  of  an  egg,  tasteless  to  him,  unless  he  enjoy  God.  David 
saith,  "/  love  the  LORD,  because  he  hath  heard  my  voice  and  my  supplications,"  that 
is,  because  he  hath  granted  me  that  which  I  supplicated  to  him  for.  But  did  this 
grant  of  what  he  had  asked  take  him  off  from  asking  more  ?  The  next  words  show 
us  what  his  resolution  was  upon  that  grant.  "Because  he  hath  inclined  his  ear  unto 
me,  therefore  will  I  call  upon  him  as  long  as  I  live" ;  as  if  he  had  said,  I  will  never 
give  over  praying,  forasmuch  as  I  have  been  heard  in  prayer. — Joseph  Caryl. 


76  EXPOSITIONS    OF    THE    PSALMS. 

Verse  2. — "As  long  as  I  live."  Not  on  some  few  days,  but  every  day  of  my 
life  ;  for  to  pray  on  certain  days,  and  not  on  all,  is  the  mark  of  one  who  loathes 
and  not  of  one  who  loves. — Ambrose. 

Verse  3. — Here  beginneth  the  exemplification  of  God's  kindness  to  his  servant ; 
the  first  branch  whereof  is  a  description  of  the  danger  wherein  he  was  and  out 
of  which  he  was  delivered.  Now,  to  magnify  the  kindness  of  God  the  more  in 
delivering  him  out  of  the  same,  he  setteth  it  out  with  much  variety  of  words  and 
phrases. 

The  first  word  '^n,  "  sorrows,"  is  diversely  translated.  Some  expound  it  snares, 
some  cords,  some  sorrows.  The  reason  of  this  difference  is  because  the  word  itself 
is  metaphorical.  It  is  taken  from  cruel  creditors,  who  will  be  sure  to  tie  their  debtors 
fast,  as  with  cords,  so  that  they  shall  not  easily  get  loose  and  free  again.  The 
pledge  which  the  debtor  leaveth  with  his  creditor  as  a  pawn,  hath  this  name  in 
Hebrew  ;  so  also  a  cord  wherewith  things  are  tied  fast ;  and  the  mast  of  a  ship 
fast  fixed,  and  tied  on  every  side  with  cords  ;  and  bands  or  troops  of  men  combined 
together  ;  and  the  pain  of  a  woman  in  travail,  which  is  very  great ;  and  destruction 
with  pain  and  anguish.  Thus  we  see  that  such  a  word  is  used  here  as  setteth  out 
a  most  lamentable  and  inextricable  case. 

The  next  word,  "  of  death  "  nip,  sheweth  that  his  case  was  deadly  ;  death 
was  before  his  eyes  ;  death  was  as  it  were  threatened.  He  is  said  to  be  "  compassed  " 
herewith  in  two  respects  :  (1)  To  show  that  these  sorrows  were  not  far  off,  but 
even  upon  him,  as  waters  that  compass  a  man  when  he  is  in  the  midst  of  them, 
or  as  enemies  that  begird  a  place.  (2)  To  show  that  they  were  not  few,  but  many 
sorrows,  as  bees  that  swarm  together. 

The  word  translated  "pains,"  n*P,  in  the  original  is  put  for  sacks  fast  bound 
together,  and  flint  stones,  and  fierce  enemies,  and  hard  straits  ;  so  that  this  word 
also  aggravateth  his  misery. 

The  word  translated  "  hell,"  ^w,  is  usually  taken  in  the  Old  Testament  for 
the  grave  ;  it  is  derived  from  *?><?,  a  verb  that  signifieth  to  crave,  because  the 
grave  is  ever  craving,  and  never  satisfied. 

The  words  translated  "gat  hold  on  me,"  ^«VP,  and  "/  found,"  NVPN,  are  both 
the  same  verb  ;  they  differ  only  in  circumstances  of  tense,  number,  and  person. 
The  former  showeth  that  these  miseries  found  him,  and  as  a  serjeant  they  seized 
on  him  ;  he  did  not  seek  them,  he  would  wittingly  and  willingly  have  escaped  them, 
if  he  could.  The  latter  sheweth  that  indeed  he  found  them  ;  he  felt  the  tartness 
and  bitterness,  the  smart  and  pain  of  them. 

The  word  translated  trouble,  .TJ»  of  T«,  hath  a  near  affinity  with  the  former 
word  translated  pain,  iso  of  ™,  and  is  used  to  set  out  as  great  misery  as  that ; 
and  yet  further  to  aggravate  the  same,  another  word  is  added  thereto, 
"sorrow." 

The  last  word,  "sorrow,"  ?fo;  of  ••«;,  importeth  such  a  kind  of  calamity  as  maketh 
them  that  lie  under  it  much  to  grieve,  and  also  moveth  others  that  benold  it  much 
to  pity  them.  It  is  often  used  in  the  Lamentations  of  Jeremiah.  Either  of  these 
two  last  words,  trouble  and  sorrow,  do  declare  a  very  perplexed  and  distressed 
estate  ;  what  then  both  of  them  joined  together  ?  For  the  Holy  Ghost  doth  not 
multiply  words  in  vain. — William  Gouge. 

Verse  3. — "Gat  hold  upon  me."  The  original  word  is,  found  me,  as  we  put  in 
the  margin.  They  found  him,  as  an  officer  or  serjeant  finds  a  person  that  he  is  sent 
to  arrest ;  who  no  sooner  finds  him,  but  he  takes  hold  of  him,  or  takes  him  into 
custody.  When  warrants  are  sent  out  to  take  a  man  who  keeps  out  of  the  way, 
the  return  is,  Non  est  inventus,  the  man  is  not  found,  he  cannot  be  met  with,  or 
taken  hold  of.  David's  pains  quickly  found  him,  and  having  found  him  they  gat 
hold  of  him.  Such  finding  is  so  certainly  and  suddenly  followed  with  taking  hold, 
and  holding  what  is  taken,  that  one  word  in  the  Hebrew  serves  to  express  both 
acts.  When  God  sends  out  troubles  and  afflictions  as  officers  to  attack  any  man, 
they  will  find  him,  and  finding  him,  they  will  take  hold  of  him.  The  days  of 
affliction  will  take  hold  ;  there's  no  striving,  no  struggling  with  them,  no  getting 
out  of  their  hands.  These  divine  pursuivants  will  neither  be  persuaded  nor  bribed 
to  let  you  go,  till  God  speak  the  word,  till  God  say,  Deliver  him,  release  him.  "/ 
found  trouble  and  sorrow."  I  found  trouble  which  I  looked  not  for.  I  was  not 
searching  after  sorrow,  but  I  found  it.  There's  an  elegancy  in  the  original.  The 
Hebrew  is,  "The  pains  of  hell  found  me."  They  found  me,  I  did  not  find  them; 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  77 

but  no  sooner  had  the  pains  of  hell  found  me,  than  I  found  trouble  and  sorrow, 
enough,  and  soon  enough. — Joseph  Caryl. 

Verse  3. — See  how  the  saints  instead  of  lessening  the  dangers  and  tribulations, 
with  which  they  are  exercised  by  God,  magnify  them  in  figurative  phraseology  : 
neither  do  they  conceal  their  distress  of  soul,  but  clearly  and  willingly  set  it  forth. 
Far  otherwise  are  the  minds  of  those  who  regard  their  own  glory  and  not  the  glory 
of  God.  The  saints,  that  they  may  make  more  illustrious  the  glory  of  the  help  of 
God,  declare  things  concerning  themselves  which  make  but  little  for  their  own 
glory. —  Wolfgang  Masculus. 

Verses  3 — 7. — Those  usually  have  most  of  heaven  upon  earth,  that  formerly 
have  met  with  most  of  hell  upon  earth.  "The  sorrows  of  death  compassed  me,  and 
the  pains  of  hell  gat  hold  upon  me  :  I  found  trouble  and  sorrow  :  (as  Jonas  crying 
in  the  belly  of  hell).  But  look  upon  him  within  two  or  three  verses  after,  and  you 
may  see  him  in  an  ecstasy,  as  if  lie  were  in  heaven  ;  verse  7  :  "Return  unto  thy  rest, 

0  my  soul ;    for  the  LORD  hath  dealt  bountifully  with  thee." — Matthew  Lawrence. 

Verse  4. — "The  name  of  the  LORD."  God's  name,  as  it  is  set  out  in  the  word, 
is  both  a  glorious  name,  full  of  majesty  ;  and  also  a  gracious  name,  full  of  mercy. 
His  majesty  worketh  fear  and  reverence,  his  mercy  faith  and  confidence.  By 
these  graces  man's  heart  is  kept  within  such  a  compass,  that  he  will  neither  presume 
above  that  which  is  meet,  nor  despond  more  than  there  is  cause.  But  where  God's 
name  is  not  rightly  known,  it  cannot  be  avoided  but  that  they  who  come  before 
him  must  needs  rush  upon  the  rock  of  presumption,  or  sink  into  the  gulf  of  despera 
tion.  Necessary,  therefore,  it  is  that  God  be  known  of  them  that  pray  to  him, 
that  in  truth  they  may  say,  "We  have  called  upon  the  name  of  the  LOUD."  Be 
persuaded  hereby  so  to  offer  up  your  spiritual  sacrifice  of  supplication  to  God,  that 
he  may  have  respect  to  your  persons  and  prayers,  as  he  had  respect  to  Abel  and  his 
offering.  Learn  to  know  the  name  of  God,  as  in  his  word  it  is  made  known  ;  and 
then,  especially  when  you  draw  near  to  him,  meditate  on  his  name.  Assuredly 
God  wrill  take  good  notice  of  them  that  take  due  notice  of  him,  and  will  open  his 
ears  to  them  by  name  who  rightly  call  upon  his  name. — William  Gouge. 

Verse  4. — "0  LORD,  I  beseech  thee,  deliver  my  soul."  A  short  prayer  for  so  great 
a  suit,  and  yet  as  short  as  it  was,  it  prevailed.  If  we  wondered  before  at  the  power 
of  God,  we  may  wonder  now  at  the  power  of  prayer,  that  can  prevail  with  God,  for 
obtaining  of  that  which  in  nature  is  impossible,  and  to  reason  is  incredible. — Sir 
Richard  Baker. 

Verse  4.— We  learn  here  that  there  is  nothing  better  and  more  effectual  in  dis 
tressing  agonies  than  assiduous  prayer — "Then  called  I  upon  the  name  of  the  LORD;"  • 
but  in  such  prayers  the  first  care  ought  to  be  for  the  salvation  of  the  soul — "/  beseech 
thee,  deliver  my  soul" ;  for,  this  being  done,  God  also  either  removes  or  mitigates 
the  bodily  disease. — Solomon  Gesner. 

Verse  5. — "Gracious  is  the  LORD,"  etc.  He  is  gracious  in  hearing,  he  is  "righteous  " 
in  judging,  he  is  "merciful  "  in  pardoning,  and  how,  then,  can  I  doubt  of  his  will 
to  help  me  ?  He  is  righteous  to  reward  according  to  deserts  ;  he  is  gracious  to 
reward  above  deserts  ;  yea,  he  is  merciful  to  reward  without  deserts  ;  and  how, 
then,  can  I  doubt  of  his  will  to  help  me  ?  He  is  gracious,  and  this  shews  his  bounty  ; 
he  is  righteous,  and  this  shews  his  justice  ;  yea,  he  is  merciful,  and  this  shews  his 
love  ;  and  how,  then,  can  I  doubt  of  his  will  to  help  me  ?  If  he  were  not  gracious 

1  could  not  hope  he  would  hear  me  ;   if  he  were  not  righteous,  I  could  not  depend 
upon  his  promise  ;  if  he  were  not  merciful,  I  could  not  expect  his  pardon  ;   but  now 
that  he  is  gracious  and  righteous  and  merciful  too,  how  can  I  doubt  of  his  will  to 
help  me  ? — Sir  Richard  Baker. 

Verse  5. — The  first  attribute,  "gracious,"  (pan)  hath  especial  respect  to  that 
goodness  which  is  in  God  himself.  The  root  (jw)  whence  it  cometh  signifieth  to  do 
a  thing  gratis,  freely,  of  one's  own  mind  and  goodwill.  This  is  that  word  which  is 
used  to  set  out  the  free  grace  and  mere  goodwill  of  God,  thus  (i™  ^?rn*  'W)), 
"  I  will  be  gracious  to  whom  I  will  be  gracious,"  Exod.  xxxiii.  19.  There  is  also 
an  adverb  (°jo)  derived  thence,  which  signifieth  gratis,  freely,  as  where  Laban  thus 
speaketh  to  Jacob,  "  Shouldst  thou  serve  me  for  nought  ?  "  Thus  is  the  word 
opposed  to  merit.  And  hereby  the  prophet  acknowledged  that  the  deliverance 
which  God  gave  was  for  the  Lord's  own  sake,  upon  no  desert  of  him  that  was  delivered. 

The  second  attribute,  "righteous  "  or  just,  (p'i»),  hath  particular  relation  to  the 


78  EXPOSITIONS    OF    THE    PSALMS. 

promise  of  God.  God's  righteousness  largely  taken  is  the  integrity  or  equity  of  all 
his  counsels,  words,  and  actions.  .  .  .  Particularly  is  God's  righteousness  manifested 
in  giving  reward  and  taking  vengeance.  Thus  it  is  said  to  be  "  a  righteous  thing 
with  God  to  recompense  tribulation  to  them  that  trouble  you  ;  and  to  you  who  are 
troubled  rest,"  2  Thess.  i.  6,  7. ...  But  the  occasion  of  mentioning  God's  righteousness 
here  in  this  place  being  to  show  the  ground  of  his  calling  on  God,  and  of  God's  de 
livering  him,  it  must  needs  have  respect  to  God's  word  and  promise,  and  to  God's 
truth  in  performing  what  he  hath  promised. — William  Gouge. 

Verse  5. — "The  LORD"  ;  "our  God."  The  first  title,  "Lord"  sets  out  the  ex 
cellency  of  God.  Fit  mention  is  here  made  thereof,  to  shew  the  blessed  concurrence 
of  greatness  and  goodness  in  God.  Though  he  be  Jehovah  the  Lord,  yet  is  he 
gracious,  and  righteous,  and  merciful.  The  second  title,  "our  God,"  manifesteth  a 
peculiar  relation  betwixt  him  and  the  faithful  that  believe  in  him,  and  depend  on 
him,  as  this  prophet  did.  And  to  them  in  an  especial  manner  the  Lord  is  gracious, 
which  moved  him  thus  to  change  the  person  ;  for  where  he  had  said  in  the  third 
person  "  the  Lord  is  gracious,"  here,  in  the  first  person,  he  says,  "our  God"  yet  so 
that  he  appropriateth  not  this  privilege  to  himself,  but  acknowledgeth  it  to  be 
common  to  all  of  like  character  by  using  the  plural  number,  "our." — William  Gouge. 

Verse  5. — The  "  Berlenburger  Bibelwerk  "  says,  "  The  righteousness  is  very 
significantly  placed  between  the  grace  and  the  mercy  :  for  it  is  still  necessary,  that 
the  evil  should  be  mortified  and  driven  out.  Grace  lays,  as  it  were,  the  foundation 
for  salvation,  and  mercy  perfects  the  work  ;  but  not  till  righteousness  has  finished 
its  intermediary  work." — Rudolph  Stier. 

Verse  5. — "Our  God  is  merciful."  Mercy  is  God's  darling  attribute  ;  and  by  his 
infinite  wisdom  he  has  enabled  mercy  to  triumph  over  justice  without  in  any  degree 
violating  his  honour  or  his  truth.  The  character  of  merciful  is  that  by  which  our 
God  seems  to  delight  in  being  known.  When  he  proclaimed  himself  amid  terrific 
grandeur  to  the  children  of  Israel,  it  was  as  "  the  Lord,  the  Lord  God  merciful  and 
gracious,  pardoning  iniquity,  transgression,  and  sin."  And  such  was  the  impression 
of  this  his  character  on  the  mind  of  Jonah  that  he  says  to  him,  "  I  knew  that  thou 
wert  a  merciful  God."  These,  however,  are  not  mere  assertions — claims  made  to 
the  character  by  God  on  the  one  hand,  and  extorted  without  evidence  from  man 
on  the  other  ;  for  in  whatever  way  we  look  upon  God,  and  examine  into  his  conduct 
towards  his  creatures,  we  perceive  it  to  bear  the  impression  of  mercy.  Nor  can  we 
more  exalt  the  Lord  our  God  than  by  speaking  of  his  mercy  and  confiding  in  it ; 
for  our  "  Lord's  delight  is  in  them  that  fear  him,  and  put  their  trust  in  his  mercy." — 
John  Gwyther,  1833. 

Verse  6. — "The  LOUD  preserveth  the  simple."  God  taketh  most  care  of  them  that, 
being  otherwise  least  cared  for,  wholly  depend  on  him.  These  are  in  a  good  sense 
simple  ones  ;  simple  in  the  world's  account,  and  simple  in  their  own  eyes.  Such  as 
he  that  said,  "  I  am  a  worm,  and  no  man  ;  a  reproach  of  men,  and  despised  of  the 
people."  Ps.  xxii.  6.  And  again,  "  I  am  poor  and  needy,  yet  the  Lord  thinketh 
on  me."  Ps.  xl.  17.  These  are  those  poor  ones  of  a  contrite  spirit  on  whom  the 
Lord  looketh.  Isai.  Ixvi.  2.  Of  such  fatherless  is  God  a  father  ;  and  of  such  widows 
a  judge.  Read  Ps.  Ixviii.  5,  and  cxlvi.  7,  8,  9.  Yea,  read  observantly  the 
histories  of  the  Gospel,  and  well  weigh  who  they  were  to  whom  Christ  in  the  days 
of  his  flesh  afforded  succour,  and  you  shall  find  them  to  be  such  simple  ones  as  are 
here  intended. 

By  such  objects  the  free  grace  and  merciful  mind  of  the  Lord  is  best  manifested. 
Their  case  being  most  miserable,  in  reference  to  human  helps,  the  greater  doth 
God's  mercy  appear  to  be  ;  and  since  there  is  nothing  in  them  to  procure  favour  or 
succour  from  God,  for  in  their  own  and  others'  eyes  they  are  nothing,  what  God 
doth  for  them  evidently  appeareth  to  be  freely  done. 

Behold  here  how  of  all  others  they  who  seem  to  have  least  cause  to  trust  on 
God  have  most  cause  to  trust  on  him.  Simple  persons,  silly  wretches,  despicable 
fools  in  the  world's  account,  who  have  not  subtle  brains,  or  crafty  wits  to  search 
after  indirect  means,  have,  notwithstanding,  enough  to  support  them,  in  the  grand 
fact  that  they  are  such  as  the  Lord  preserveth.  Now,  who  knoweth  not  that  "  It 
is  better  to  trust  in  the  Lord,  than  to  put  confidence  in  man  ;  it  is  better  to  trust 
in  the  Lord,  than  to  put  confidence  in  princes  "  ?  Ps.  cxviii.  8,  9. — William  Gouge. 

Verse  6. — "The  LORD  preserveth  the  simple."  How  delightful  it  is  to  be  able  to 
reflect  on  the  character  of  God  as  preserving  the  soul.  The  word  properly  signifies 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  79 

to  defend  us  at  any  season  of  danger.  The  Hebrew  word  which  is  translated  "simple," 
signifies  one  who  has  no  control  over  himself,  one  that  cannot  resist  the  power  and 
influence  of  those  around,  and  one,  therefore,  subject  to  the  greatest  peril  from  which 
he  has  naturally  no  deliverance.  "  The  Lord  preserveth  "  :  his  eye  is  upon  them, 
his  hand  is  over  them,  and  they  cannot  fall.  The  word  "simple"  signifies  likewise 
those  that  are  ignorant  of  their  condition,  and  not  watching  over  their  foes.  De 
lightful  thought,  that  though  we  may  be  thus  ignorant,  yet  we  are  blessed  with  the 
means  of  escape  !  We  may  be  simple  to  the  last  extent,  and  our  simplicity  may  be 
such  as  to  involve  our  mind  in  the  greatest  doubt :  the  Lord  preserveth  us,  and  let 
us  rest  in  him.  It  is  delightful  to  reflect,  that  it  is  the  simple  in  whom  the  Lord 
delights,  whom  he  loves  to  bless.  We  are  sometimes  especially  in  the  condition  in 
which  we  may  be  inclined  to  make  the  inquiry,  how  we  may  be  saved.  We  suppose 
there  are  many  truths  to  be  apprehended,  many  principles  to  be  realized  before  we 
can  be  saved.  No  ;  "  the  Lord  preserveth  the  simple."  We  may  be  able  to  reconcile 
scarcely  any  of  the  doctrines  of  Christianity  with  each  other  ;  we  may  find  ourselves 
in  the  greatest  perplexity  when  we  examine  the  evidences  on  which  they  rest ;  we 
may  be  exposed  to  great  difficulty  when  we  seek  to  apply  them  to  practical  useful 
ness  ;  but  still  we  may  adopt  the  language  before  us  :  "The  LOUD  preserveth  the 
simple  :  I  was  brought  low,  and  he  helped  me.  Return  unto  thy  rest,  O  my  soul." — 
R.  S.  M'All,  1834. 

Verse  6. — "The  LOED  preserveth  the  simple."  The  term  simple  equals  the  "  sim 
plicity  "  of  the  New  Testament,  namely,  that  pure  mind  towards  God,  which,  without 
looking  out  for  help  from  any  other  quarter,  and  free  from  all  dissimulation,  expects 
salvation  from  him  alone. — Augustus  F.  Tholuck. 

Verse  6. — "The  simple."  They  are  such  as  honestly  keep  the  plain  way  of  God's 
commandments,  without  those  slights,  or  creeks  of  carnal  policy,  for  which  men  are 
in  the  world  esteemed  wise  ;  see  Gen.  xxv.  27,  where  Jacob  is  called  a  plain  man. 
Simple  or  foolish  he  calls  them,  because  they  are  generally  so  esteemed  amongst  the 
wise  of  the  world  ;  not  that  they  are  so  silly  as  they  are  esteemed  ;  for  if  the  Lord 
can  judge  of  wisdom  or  folly,  the  only  fool  is  the  Atheist  and  profane  person 
(Ps.  xiv.  1)  ;  the  only  wise  man  in  the  world  is  the  plain,  downright  Christian 
(Deut.  iv.  6),  who  keeps  himself  precisely  in  all  states  to  that  plain,  honest  course 
the  Lord  hath  prescribed  him.  To  such  simple  ones,  God's  fools,  who  in  their  misery 
and  affliction  keep  them  only  to  the  means  of  deliverance  and  comfort  which  the 
Lord  hath  prescribed  them,  belongs  this  blessing  of  preservation  from  mischief,  or 
destruction  :  so  Solomon  (Prov.  xvi.  17),  "  The  highway  of  the  upright  is  to  depart 
from  evil."  "  He  that  keepeth  his  way  preserveth  his  soul  "  ;  see  also  Prov.  xix. 
16,  23  ;  for  exemplification  see  in  Asa,  2  Chron.  xiv.  9 — 12,  and  xvi.  7,  8,  9,  read 
the  excellent  speech  of  Hanani  the  seer. —  William  Slater,  1638. 

Verse  6. — "/  was  brought  low."  By  affliction  and  trial.  The  Hebrew  literally 
means  to  hang  down,  to  be  pendulous,  to  swing,  to  waive — as  a  bucket  in  a  well,  or 
as  the  slender  branches  of  the  palm,  the  willow,  etc.  Then  it  means  to  be  slack, 
feeble,  weak,  as  in  sickness,  etc.  It  probably  refers  to  the  prostration  of  strength 
by  disease.  "And  he  helped  me."  He  gave  me  strength  ;  he  restored  me. — Albert 
Barnes. 

Verse  6. — "1  was  brought  low,  and  he  helped  me."  The  word  translated  "brought 
low,"  'irta  a  njn  ,  properly  signifieth  to  be  drawn  dry.  The  metaphor  is  taken  from 
ponds,  or  brooks,  or  rivers  that  are  clean  exhausted  and  dried  up,  where  water  utterly 
faileth.  Thus  doth  Isaiah  use  this  word,  "  The  brooks  shall  be  emptied  and 
dried  up,"  Isai.  xix.  6,  ")*]  ':nm  M?.  Being  applied  to  man,  it  setteth  out  such  an 
one  as  is  spent,  utterly  wasted,  or,  as  we  use  to  speak,  clean  gone,  who  hath  no  ability 
to  help  himself,  no  means  of  help,  no  hope  of  help  from  others. 

The  other  word  whereby  the  succour  which  God  afforded  is  expressed,  and  trans 
lated  "helped  "  ytfn;  ab  vv;,  signifieth  such  help  as  freeth  out  of  danger.  It  is 
usually  translated  "to  save." — William  Gouge. 

Verse  6. — "I  was  brought  low,  and  he  helped  me."  Then  is  the  time  of  help,  when 
men  are  brought  low  :  and  therefore  God  who  does  all  things  in  due  time  when  I 
was  brought  low,  then  helped  me.  Wherefore,  O  my  soul,  let  it  never  trouble  thee 
how  low  soever  thou  be  brought,  for  when  thy  state  is  at  the  lowest,  then  is  God's 
assistance  at  the  nearest.  We  may  truly  say,  God's  ways  are  not  as  the  ways  of 
the  world,  for  in  the  world  when  a  man  is  once  brought  low,  he  is  commonly  trampled 
upon,  and  nothing  is  heard  then  but,  "  down  with  him,  down  to  the  ground":  but 
with  God  it  is  otherwise  ;  for  his  delight  is  to  raise  up  them  that  fall,  and  when 


80  EXPOSITIONS    OF    THE    PSALMS. 

they  are  brought  low,  then  to  help  them.  Hence  it  is  no  such  hard  case  for  a  man 
to  be  brought  low,  may  I  not  rather  say  his  case  is  happy  ?  For  is  it  not  better  to 
be  brought  low,  and  have  God  to  help  him,  than  to  be  set  aloft  and  left  to  help 
himself  ?  At  least,  O  my  body,  this  may  be  a  comfort  to  thee  :  for  thou  art  sure 
to  be  brought  low,  as  low  as  the  grave,  which  is  low  indeed  :  yet  there  thou  mayest 
rest  in  hope  ;  for  even  there  the  Lord  will  not  fail  to  help  thee. — Sir  Richard  Baker. 
Verse  6. — "He  helped  me."  Helped  me  both  to  bear  the  worst  and  to  hope  the 
best ;  helped  me  to  pray,  else  desire  had  failed  ;  helped  me  to  wait,  else  faith  had 
failed. — Matthew  Henry. 

Verse  7. — "Return  unto  thy  rest,  O  my  soul."  The  Psalmist  had  been  at  a  great 
deal  of  unrest,  and  much  off  the  hooks,  as  we  say  ;  now,  having  prayed  (for  prayer 
hath  vim  pacativam,  a  pacifying  property),  he  calleth  his  soul  to  rest  ;  and  rocketh 
it  asleep  in  a  spiritual  security.  Oh,  learn  this  holy  art ;  acquaint  thyself  with  God, 
acquiesce  in  him,  and  be  at  peace  ;  so  shall  good  be  done  unto  thee.  Job  xxii.  21. 
Sis  Sabbathum  Christi.  Luther. — John  Trapp. 

Verse  7. — Gracious  souls  rest  in  God  ;  they  and  none  else.  Whatever  others 
may  speak  of  a  rest  in  God,  only  holy  souls  know  what  it  means.  "Return  unto  thy 
rest,  O  my  soul,"  to  thy  rest  in  calm  and  cheerful  submission  to  God's  will,  delight  in 
his  service,  satisfaction  in  his  presence,  and  joy  in  communion  begun  with  him  here 
below,  which  is  to  be  perfected  above  in  its  full  fruition.  Holy  souls  rest  in  God, 
and  in  his  will  ;  in  his  will  of  precept  as  their  sovereign  Lord,  whose  commands 
concerning  all  things  are  right,  and  in  the  keeping  of  which  there  is  great  reward  ; 
in  his  will  of  providence  as  their  absolute  owner,  and  who  does  all  things  well  ;  in 
himself  as  their  God,  their  portion,  and  their  chief  good,  in  whom  they  shall  have 
all  that  they  can  need,  or  are  capable  of  enjoying  to  complete  their  blessedness  for 
ever. — Daniel  Wilcox. 

Verse  7. — "Return  unto  thy  rest."  Return  to  that  rest  which  Christ  gives  to  the 
weary  and  heavy  laden,  Matt.  xi.  28.  Return  to  thy  Noah,  his  name  signifies  rest, 
as  the  dove  when  she  found  no  rest  returned  to  the  ark.  I  know  no  word  more 
proper  to  close  our  eyes  when  at  night  when  we  go  to  sleep,  nor  to  close  them  with 
at  death,  that  long  sleep,  than  this,  "Return  unto  thy  rest,  0  my  soul." — Matthew 
Henry. 

Verse  7. — "Return  unto  thy  rest."  Consider  the  variety  of  aspects  of  that  rest 
which  a  good  man  seeks,  and  the  ground  upon  which  he  will  endeavour  to  realize  it. 
It  consists  in,  1.  Rest  from  the  perplexities  of  ignorance,  and  the  wanderings  of  error. 
2.  Rest  from  the  vain  efforts  of  self-righteousness,  and  the  disquietude  of  a  proud 
and  legal  spirit.  3.  Rest  from  the  alarms  of  conscience,  and  the  apprehensions  of 
punishment  hereafter.  4.  Rest  from  the  fruitless  struggles  of  our  degenerate  nature, 
and  unaided  conflicts  with  indwelling  sin.  5.  Rest  from  the  fear  of  temporal  suffering 
and  solicitude  arising  from  the  prospect  of  danger  and  trial.  6.  Rest  from  the 
distraction  of  uncertainty  and  indecision  of  mind,  and  from  the  fluctuations  of 
undetermined  choice. — R.  S.  M'All. 

Verse  1. — "Return,"  ';».  This  is  the  very  word  which  the  angel  used  to  Hagar 
when  she  fled  from  her  mistress,  "  Return,"  Gen.  xvi.  9.  As  Hagar  through  her 
mistress'  rough  dealing  with  her  fled  from  her,  so  the  soul  of  this  prophet  by  reason 
of  affliction  fell  from  its  former  quiet  confidence  in  God.  As  the  angel  therefore 
biddeth  Hagar  "  return  to  her  mistress,"  so  the  understanding  of  this  prophet  biddeth 
his  soul  return  to  its  rest. —  William  Gouge. 

Verse  7. — "Rest."  The  word  "rest  "  is  put  in  the  plural,  as  indicating  complete 
and  entire  rest,  at  all  times,  and  under  all  circumstances. — A.  Edershcim. 

Verses  1,  8. — "For  the  LOUD  hath  dealt  bountifully  with  thee."  He  hath  dealt  indeed 
most  bountifully  with  thee,  for  where  thou  didst  make  suit  but  for  one  thing,  he  hath 
granted  thee  three.  Thou  didst  ask  but  to  have  my  soul  delivered,  and  he  hath 
delivered  mine  eyes  and  my  feet  besides  ;  and  with  a  deliverance  in  each  of  them 
the  greatest  that  could  be  :  for  what  greater  deliverance  to  my  soul  than  to  be 
delivered  from  death  ?  What  greater  deliverance  to  my  eyes  than  to  be  delivered 
from  tears  ?  What  to  my  feet  than  to  be  delivered  from  falling  ?  That  if  now,  O 
my  soul,  thou  return  not  to  thy  rest,  thou  wilt  show  thyself  to  be  most  insatiable  ; 
seeing  thou  hast  not  only  more  than  thou  didst  ask,  but  as  much  indeed  as  was 
possible  to  be  asked. 

But  can  my  soul  die  ?  and  if  not,  what  bounty  is  it  to  deliver  my  soul  from 
that  to  which  it  is  not  subject  ?  The  soul  indeed,  though  immortal,  hath  yet  her 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  81 

ways  of  dying.  It  is  one  kind  of  death  to  the  soul  to  be  parted  from  the  body,  but 
the  truest  kind  is  to  be  parted  from  God  ;  and  from  both  these  kinds  of  death  he 
hath  delivered  my  soul.  From  the  first,  by  delivering  me  from  a  dangerous  sickness 
that  threatened  a  dissolution  of  my  soul  and  body  ;  from  the  other,  by  delivering 
me  from  the  guilt  of  sin,  which  threatened  a  separation  from  the  favour  of  God  ; 
and  are  not  these  bounties  so  great  as  to  give  my  soul  just  cause  of  returning  to 
her  rest  ? — Sir  Richard  Baker. 

Verses  7,  9. — "Return  unto  thy  rest,  O  my  soul."  ...  "/  will  walk."  How  cant 
these  two  stand  together  ?  Motus  ct  quies  private  opponuntur,  saith  the  philosopher- 
motion  and  rest  are  opposite  ;  now  walking  is  a  motion,  as  being  an  act  of  the  loco 
motive  faculty.  How  then  could  David  return  to  his  rest  and  yet  walk  ?  You  must 
know  that  walking  and  rest  here  mentioned,  being  of  a  divine  nature,  do  not  oppose 
each  other  ;  spiritual  rest  rnaketh  no  man  idle,  and  therefore  it  is  no  enemy  to  walking  ; 
spiritual  walking  maketh  no  man  weary,  and  therefore  it  is  no  enemy  to  rest.  Indeed, 
they  are  so  far  from  being  opposite  that  they  are  subservient  to  each  other,  and  it  is 
hard  to  say  whether  that  rest  be  the  cause  of  this  walking,  or  this  walking  a  cause  of 
that  rest.  Indeed,  both  are  true,  since  he  that  rests  in  God  cannot  but  walk  before 
him,  and  by  walking  before,  we  come  to  rest  in  God.  Returning  to  rest  is  an  act  of 
confidence,  since  there  is  no  rest  to  be  had  but  in  God,  nor  in  God  but  by  believing 
affiance  in,  and  reliance  on  him.  Walking  before  God  is  an  act  of  obedience  ;  when 
we  disobey  we  wander  and  go  astray,  only  by  obedience  we  walk.  Now  these  two 
are  so  far  from  being  enemies,  that  they  are  companions  and  ever  go  together  ; 
confidence  being  a  means  to  quicken  obedience,  and  obedience  to  strengthen  con 
fidence. — Nathanael  Hardy. 

Verse  8. — "Thou  hast  delivered  my  soul  from  death,  mine  eyes  from  tears,  and  my 
feet  from  falling."  Lo,  here  a  deliverance,  not  from  one,  but  many  dangers,  to  wit, 
"death,"  "  tears,"  "falling."  Single  deliverances  are  as  threads  ;  but  when  multiplied, 
they  become  as  a  cord  twisted  of  many  threads,  more  potent  to  draw  us  to  God. 
Any  one  mercy  is  as  a  link,  but  many  favours  are  as  a  chain  consisting  of  several 
links,  to  bind  us  the  closer  to  our  duty  ;  vis  unila  fortior.  Frequent  droppings  of 
the  rain  cannot  but  make  an  impression  even  on  the  stone,  and  renewed  mercies  may 
well  prevail  with  the  stony  heart.  Parisiensis  relateth  a  story  of  a  man  whom 
(notwithstanding  his  notorious  and  vicious  courses)  God  was  pleased  to  accumulate 
favours  upon,  so  that  at  last  he  cried  out,  "Vicisti,  benignissime  Deus,  indefatigabili 
sua  bonitale,  Most  gracious  God,  thy  unwearied  goodness  hath  overcome  my  obstinate 
wickedness  "  ;  and  from  that  time  devoted  himself  to  God's  service.  No  wonder, 
then,  if  David  upon  deliverance  from  such  numerous  and  grievous  afflictions,  maketh 
this  his  resolve,  to  "  walk  before  the  Lord  in  the  land  of  the  living." — Nathanael  Hardy. 

Verse  8. — As  an  humble  and  sensible  soul  will  pack  up  many  troubles  in  one, 
so  a  thankful  soul  will  divide  one  mercy  into  sundry  particular  branches,  as  here 
the  Psalmist  distinguished,  the  delivery  of  his  soul  from  death,  of  his  eyes  from 
tears,  and  of  his  feet  from  falling. — David  Dickson. 

Verse  8. — Some  distinguish  the  three  particulars  thus  :  "He  hath  delivered  my 
soul  from  death,"  by  giving  me  a  good  conscience  ;  "mine  eyes  from  tears,"  by  giving 
a  quiet  conscience  ;  "my  feel  from  falling,"  by  giving  an  enlightened  and  assured 
conscience. — William  Gouge. 

Verse  8. — "My  feet  from  falling."  Whether  means  he,  into  penal  misery  and 
mischief,  or  into  sin  ?  There  is  a  lapsus  moralis,  as  1  Cor.  x.  12.  Err  I  ?  or  would 
David  here  be  understood  of  sinning  ?  So  Ps.  Ixxiii.  2  :  "  My  feet  were  almost 
gone  ;  my  steps  had  well  nigh  slipped."  And  if  I  be  not  deceived,  the  text  leans 
to  that  meaning,  rising  still  from  the  less  to  the  greater.  First.  It  is  more  bounty 
to  be  kept  from  grief  than  from  death,  for  there  is  a  greater  enlargement  from  misery. 
It  is  not  more  bounty  to  be  kept  from  the  sense  of  affliction  than  to  be  kept  from 
death,  which  is  the  greatest  of  temporal  evils  ;  but  it  is  more  bounty  in  a  gracious 
eye  to  be  kept  from  sin  than  from  death.  Secondly.  How  his  eyes  from  tears  ? 
If  not  kept  from  sin  ?  That  had  surely  cost  him  many  a  tear,  as  Peter  (Matt.  xxvi. 
75).  But  understand  it  de  lapsu  morali,  so  the  gradation  still  riseth  to  enlarge 
God's  bounty  ;  yea,  which  I  count  the  greatest  blessing,  in  these  afflictions  he  kept 
me  steady  in  my  course  of  piety,  and  suffered  not  afflictions  to  sway  my  heart  from 
him.  Still,  in  a  gracious  eye,  the  benefit  seems  greater  to  be  delivered  from  sinning 
than  from  the  greatest  outward  affliction.  That  is  the  reason  Paul  (Rom.  viii.  37) 
triumphs  over  all  afflictions.  2  Cor.  xi.  and  xii.  He  counts  them  his  glory,  his 
VOL.  v.  6 


82  EXPOSITIONS    OF    THE    PSALMS. 

crown  ;    but  speaking  of  the  prevailing  of  corruption  in  particular,  he  bemoans 
himself  as  the  miserablest  man  alive.     Rom.  vii.  24. — William  Slater. 

Verse  9. — "/  will  walk,"  etc.  It  is  a  holy  resolution  which  this  verse  records. 
The  previous  verse  had  mentioned  among  the  mercies  vouchsafed,  "  Thou  hast 
delivered  my  feet  from  falling";  and  the  first  use  of  the  restored  limb  is,  "/  will 
walk  before  the  LORD."  It  reminds  one  of  the  crippled  beggar  at  the  Beautiful  Gate 
of  the  temple,  to  whom  Peter  had  said,  "  In  the  name  of  Jesus  Christ  rise  up  and 
walk  "  ;  and  "  immediately  his  ancle-bones  received  strength,  and  he  leaping  up 
stood  and  walked,  and  entered  with  them  into  the  temple,  walking,  and  leaping, 
and  praising  God."  It  is  a  very  sure  mark  of  a  grateful  heart  to  employ  the  gift 
to  the  praise  of  the  giver,  in  such  a  manner  as  he  would  most  wish  it  to  be  employed. — 
Barton  Bourchier. 

Verse  9. — When  thou,  my  soul,  returnest  to  this  rest,  thou  shalt  walk  in  order 
that  thou  mayest  have  some  exercise  in  thy  rest,  that  thy  resting  may  not  make  thee 
restive.  "I  will  walk  before  the  LORD  in  the  land  of  the  living."  For  now  that  my 
feet  are  delivered  from  falling,  how  can  I  better  employ  them  than  in  walking  '? 
Were  they  delivered  from  falling  that  they  should  stand  still  and  be  idle  ?  No,  my 
soul,  but  to  encourage  me  to  walk  :  and  where  is  so  good  walking  as  in  the  land  of 
the  living  ?  Alas  I  what  walking  is  it  in  the  winter,  when  all  things  are  dead,  when 
the  very  grass  lies  buried  under  ground,  and  scarce  anything  that  has  life  in  it  is  to 
be  seen  ?  But  then  is  the  pleasant  walking,  when  nature  spreads  her  green  carpet 
to  walk  upon,  and  then  it  is  the  land  of  the  living,  when  the  trees  shew  they  live,  by 
bringing  forth,  if  not  fruits,  at  least  leaves  ;  when  the  valleys  shew  they  live,  by 
bringing  forth  sweet  flowers  to  delight  the  smell,  at  least  fresh  grass  to  please  the 
eyes.  But  is  this  the  walking  in  the  land  of  the  living  that  David  means  ?  O  my 
soul,  to  walk  in  the  land  of  the  living  is  to  walk  in  the  paths  of  righteousness  :  for 
there  is  no  such  death  to  the  soul  as  sin,  no  such  cause  of  tears  to  the  eyes  as  guiltiness 
of  conscience,  no  such  falling  of  the  feet  as  to  fall  from  God  :  and  therefore,  to  say 
the  truth,  the  soul  can  never  return  to  its  rest  if  we  walk  not  withal  in  the  paths  of 
righteousness  ;  and  we  cannot  well  say  whether  this  rest  be  a  cause  of  the  walk,  or 
the  walking  be  a  cause  of  the  resting  :  but  this  we  may  say,  they  are  certainly  com 
panions  the  one  to  the  other,  which  is  in  effect  but  this — that  justification  can  never 
be  without  sanctification.  Peace  of  conscience,  and  godliness  of  life,  can  never  be 
one  without  the  other.  Or  is  it  perhaps  that  David  means  that  land  of  the  living 
where  Enoch  and  Elias  are  living,  with  the  living  God  ?  But  if  he  mean  so,  how 
can  he  speak  so  confidently,  and  say,  "I  will  walk  in  the  land  of  the  living"?  as 
though  he  could  come  to  walk  there  by  his  own  strength,  or  at  his  own  pleasure  ? 
He  therefore  gives  his  reason  :  "/  believed,  and  therefore  I  spake,"  for  the  voice  of 
faith  is  strong,  and  speaks  with  confidence  ;  and  because  in  faith  he  believes  that 
he  should  come  to  walk  in  the  land  of  the  living,  therefore  with  confidence  he  speaks 
it,  "I  will  walk  in  the  land  of  the  living." — Sir  Richard  Baker. 

Verse  9. — "/  will  walk  before  the  LORD  in  the  land  of  the  living,"  i.e.,  I  shall  pass 
the  whole  of  my  life  under  his  fatherly  care  and  protection.  The  prophet  has  regard 
to  the  custom  of  men,  and  chiefly  of  parents  :  for  those  who  ardently  love  their 
children  have  them  always  in  their  thoughts  and  carry  them  there,  never  ceasing 
from  care  and  anxiety  about  them,  but  being  always  attentive  to  their  safety.  Omnis 
enim  in  natis  chari  stat  cura  parentis.  Children  are,  therefore,  said  to  walk  before 
and  in  the  sight  of  their  parents,  because  they  have  them  as  constant  guardians  of 
their  health  and  safety.  Thus  also  the  godly  in  this  life  walk  before  God,  that  is 
to  say,  are  defended  by  his  care  and  protection. — Mollerus. 

Verse  9. — "/  will  walk  before  the  LORD."  According  to  a  different  reading  of  the 
first  word,  "/  shall,"  and,  "I  will,"  the  clause  puts  on  several  senses  ;  if  read  "/  shall 
walk,"  they  are  words  of  confident  expectation  ;  if  "I  will,"  they  are  words  of  obedient 
resolution.  According  to  the  former,  the  Psalmist  promiseth  somewhat  to  himself 
from  God  ;  according  to  the  latter,  he  promiseth  somewhat  of  himself  to  God.  Both 
these  constructions  are  probable  and  profitable.  "Before  God";  that  is,  in  his 
service  ;  or,  "before  God,"  that  is,  under  his  care.  Let  us  consider  both  senses. 
1.  "/  shall  walk  before  the  LORD  in  the  land  of  the  living  "  ;  that  is,  by  continuing  in 
this  world,  I  shall  have  opportunity  of  doing  God  service.  It  was  not  because  those 
holy  men  had  less  assurance  of  God's  love  than  we,  but  because  they  had  greater 
affections  to  God's  service  than  we,  that  this  life  was  so  amiable  in  their  eyes.  To 
this  purpose  the  reasonings  of  David  and  Hezekiah  concerning  death  and  the  grave 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  b3 

are  very  observable.  "  Shall  the  dust  praise  thee  ?  shall  it  declare  thy  truth "  ? 
so  David,  Ps.  xxx.  9.  "  The  grave  cannot  praise  thee,  death  cannot  celebrate  thee  "  ; 
so  Hezekiah,  Isai.  xxxviii.  18.  They  saw  death  would  render  them  useless  for 
God's  honour,  and  therefore  they  prayed  for  life. 

It  lets  us  see  why  a  religious  man  may  desire  life,  that  he  may  "walk  before  the 
LORD,"  and  minister  to  him  in  the  place  wherein  he  hath  set  him.  Indeed,  that  joy, 
hope,  and  desire  of  life  which  is  founded  upon  this  consideration  is  not  only  lawful, 
but  commendable  :  and  truly  herein  is  a  vast  difference  between  the  wicked  and 
the  godly.  To  walk  in  the  land  of  the  living  is  the  wicked  man's  desire,  yea,  were 
it  possible  he  would  walk  here  for  ever  ;  but  for  what  end  ?  only  to  enjoy  his  lusts, 
have  his  fill  of  pleasure,  and  increase  his  wealth  :  whereas  the  godly  man's  aim  in 
desiring  to  live  is  that  he  may  "walk  before  God,"  advance  his  glory,  and  perform 
his  service.  Upon  this  account  it  is  that  one  hath  fitly  taken  notice  how  David 
doth  not  say,  I  shall  now  satiate  myself  with  delights  in  my  royal  city,  but,  "/  shall 
walk  before  the  Lord  in  the  land  of  the  living." 

2.  And  most  suitably  to  this  interpretation,  this  "before  the  LORD,"  means  under 
the  Lord's  careful  eye.  The  words  according  to  the  Hebrew  may  be  read,  before  the 
face  of  the  LOUD,  by  which  is  meant  his  presence,  and  that  not  general,  before  which 
all  men  walk,  but  special,  before  which  only  good  men  walk.  Indeed,  in  this  sense 
God's  face  is  as  much  as  his  favour  ;  and  as  to  be  cast  out  of  his  sight  is  to  be  under 
his  anger,  so  to  walk  before  his  face  is  to  be  in  favour  with  him  :  so  that  the  meaning 
is,  as  the  Psalmist  had  said,  I  shall  live  securely  and  safely  in  this  world  under  the 
careful  protection  of  the  Almighty  ;  and  this  is  the  confidence  which  he  here  seemeth 
to  utter  with  so  much  joy,  that  God's  gracious  providence  should  watch  over  him 
the  remainder  of  his  days. — Nathanael  Hardy,  in  a  Sermon  entitled  "Thankfulness 
in  Grain,"  1654. 

Verse  9. — "In  the  land  of  the  living."  These  words  admit  of  a  threefold  inter 
pretation,  being  understood  by  some,  especially  for  the  land  of  Judea.  By  others, 
erroneously  for  the  Jerusalem  which  is  above.  By  the  most,  and  most  probably,  for 
this  habitable  earth,  the  present  world. 

1.  That  exposition  which  Cajetan,  Lorinus,  with  others,  give  of  the  words,  would 
not  be  rejected,  who  conceive  that  by  "the  land  of  the  living  "  David  here  meaneth 
Judea,  in  which,  or  rather  over  which  being  constituted  king,  he  resolveth  to  walk 
before  God,  and  do  him  service.     This  is  not  improbably  that  "land  of  the  living  " 
in  which  the  Psalmist  when  an  exile  "  believed  to  see  the  goodness  of   the  Lord  " ; 
this  is  certainly  that  "land  of  the  living  "  wherein  God  promiseth  to  "  set  his  glory  "  ; 
nor  was  this  title  without  just  reason  appropriated  to  that  country.     (1.)  Partly, 
because  it  was  a  "land"  which  afforded  the  most  plentiful  supports  and  comforts 
of  natural  life,  in  regard  of  the  wholesomeness  of  the  climate,  the  goodness  of  the 
soil,  the  overflowing  of  milk  and  honey,  with  other  conveniences  both  for  food  and 
delight.     (2.)    Chiefly,  because  it  was  the  "land  "  in  which  the  living  God  was  wor 
shipped,  and  where  he  vouchsafed  to  place  his  name  ;    whereas  the  other  parts  of 
the  world  worshipped  lifeless  things,  of  which  the  Psalmist  saith,  "  They  have  mouths, 
and  speak  not ;  eyes,  and  see  not ;  ears,  and  hear  not." 

2.  "The  land  of  the  living"  is  construed  by  the  ancients  to  be  that  heavenly 
country,  the  place  of  the  blessed.     Indeed,  this  appellation  does  most  fitly  agree 
with  heaven  :    this  world  is  desertum  mortuorum,  a  desert  of  dead,  at  least,  dying 
men  ;   that  only  is  regio  vivorum,  a  region  of  living  saints.     "  He  who  is  our  life  " 
is  in  heaven,  yea,  "  our  life  is  hid  with  him  in  God,"  and  therefore  we  cannot  be  said 
to  live  till  we  come  thither.  ...   In  this  sense  no  doubt  that  devout  bishop  and  martyr, 
Babilas,  used  the  words,  who  being  condemned  by  Numerianus,  the  emperor,  to  an 
unjust  death,  a  little  before  his  execution  repeated  this  and  the  two  preceding  verses, 
with  a  loud  voice.     Nor  is  it  unfit  for  any  dying  saint  to  comfort  himself  with  the 
like  application  of  these  words,  and  say  in  a  confident  hope  of  that  blessed  sight, 
"I  shall  walk  before  the  LORD  in  the  land  of  the  living." 

3.  But  doubtless  the  literal  and  proper  meaning  of  these  words  is  of  David's 
abode  in  the  world ;   during  which  time,  wheresoever  he  should  be,  he  would  "walk 
before  God "  ;  for  that  seems  to   be  the  emphasis  of  the  plural  number,  lands, 
according  to  the  original.     The  world  consists  of  many  countries,  several  lands, 
and  it  is  possible  for  men  either  by  force,  or  unwillingly,  to  remove  from  one  country 
to  another  :    but  a  good  man  when  he  changeth  his  country,  yet  altereth  not  his 
religion,  yea,  wherever  he  is  he  resolveth  to  serve  his  God. — Nathanael  Hardy. 

Verse  9. — "Land  of  the  living."     How  unmeet,  how  shameful,  how  odious  a 


84  EXPOSITIONS    OF    THE    PSALMS. 

thing  it  is  that  dead  men  should  be  here  on  the  face  of  the  earth,  which  is  "the  land 
of  the  living."  That  there  are  such  is  too  true.  "  She  that  liveth  in  pleasure  is 
dead  while  she  liveth,"  1  Tim.  v.  6  ;  Sardis  had  a  name  that  she  lived,  but  was 
dead,  Rev.  iii.  1  ;  "  The  dead  bury  their  dead,"  Matt.  viii.  22  ;  all  natural  men 
are  "  dead  in  sins,"  Eph.  ii.  1,  2  Cor.  v.  14. — William  Gouge. 

Verses  9,  12,  etc. — The  Hebrew  word  that  is  rendered  walk,  signifies  a  continued 
action,  or  the  reiteration  of  an  action.  David  resolves  that  he  will  not  only  take 
a  turn  or  two  with  God,  or  walk  a  pretty  way  with  God,  as  Orpah  did  with  Ruth, 
and  then  take  his  leave  of  God,  as  Orpah  did  of  her  mother,  Ruth  i.  10 — 15  ;  but 
he  resolves,  whatever  comes  on  it,  that  he  will  walk  constantly,  resolutely,  and 
perpetually  before  God  ;  or  before  the  face  of  the  Lord.  Now,  walking  before  the 
face  of  the  Lord  doth  imply  a  very  exact,  circumspect,  accurate,  and  precise  walking 
before  God  ;  and  indeed,  no  other  walking  is  either  suitable  or  pleasing  to  the  eye 
of  God.  But  is  this  all  that  he  will  do  upon  the  receipt  of  such  signal  mercies  ? 
Oh,  no  1  for  he  resolves  to  take  the  cup  of  salvation,  and  to  call  upon  the  name 
of  the  Lord,  and  to  offer  the  sacrifice  of  thanksgiving,  vers.  13,  17.  But  is  this 
all  that  he  will  do  ?  Oh,  no  1  for  he  resolves  that  he  will  presently  pay  his  vows 
unto  the  Lord  in  the  presence  of  all  his  people,  vers.  14,  18.  But  is  this  all  that 
he  will  do  ?  Oh,  no  !  for  he  resolves  that  he  will  love  the  Lord  better  than  ever 
and  more  than  ever,  vers.  1,  2.  He  loved  God  before  with  a  real  love,  but  having 
now  received  such  rare  mercies  from  God,  he  is  resolved  to  love  God  with  a  more 
raised  love,  and  with  a  more  inflamed  love,  and  with  a  more  active  and  stirring  love, 
and  with  a  more  growing  and  increasing  love  than  ever. — Thomas  Brooks. 

Verse  10. — "I  believed,  therefore  have  I  spoken."  It  is  not  sufficient  to  believe, 
unless  thou  also  openly  confessest  before  unbelievers,  tyrants,  and  all  others.  Next 
to  believing  follows  confession  ;  and  therefore,  those  who  do  not  make  a  confession 
ought  to  fear  ;  as,  on  the  contrary,  those  should  hope  who  speak  out  what  they 
have  believed. — Paulus  Palanterius. 

Verse  10. — "I  believed,  therefore  have  I  spoken."  That  is  to  say,  I  firmly  believe 
what  I  say,  therefore  I  make  no  scruple  of  saying  it.  This  should  be  connected 
with  the  preceding  Terse,  and  the  full  stop  should  be  placed  at  "  spoken." — Samuel 
Horsley. 

Verse  10. — "/  believed,"  etc.  Some  translate  the  words  thus  :  I  believed  when 
I  said,  I  am  greatly  afflicted  :  I  believed  when  I  said  in  my  haste,  "all  men  are  liars  " ; 
q.d.,  Though  I  have  had  my  ofjs  and  my  ons,  though  I  have  passed  several  frames 
of  heart  and  tempers  of  soul  in  my  trials,  yet  I  believed  still,  I  never  let  go  my  hold, 
my  grip  of  God,  in  my  perturbation. — John  Trapp. 

Verse  10. — The  heart  and  tongue  should  go  together.  The  tongue  should  always 
be  the  heart's  interpreter,  and  the  heart  should  always  be  the  tongue's  suggester  ; 
what  is  spoken  with  the  tongue  should  be  first  stamped  upon  the  heart  and  wrought 
off  from  it.  Thus  it  should  be  in  all  our  communications  and  exhortations,  especially 
when  we  speak  or  exhort  about  the  things  of  God,  and  dispense  the  mysteries  of 
heaven.  David  spake  from  his  heart  when  he  spake  from  his  faith.  "/  believed, 
therefore  have  I  spoken."  Believing  is  an  act  of  the  heart,  "  with  the  heart  man 
believeth  "  ;  so  that  to  say,  "I  believed,  therefore  have  I  spoken,"  is  as  if  he  had 
said,  I  would  never  have  spoken  these  things,  if  my  heart  had  not  been  clear  and 
upright  in  them.  The  apostle  takes  up  that  very  protestation  from  David  (2  Cor. 
iv.  13) :  "  According  as  it  is  written,  I  believed,  and  therefore  have  I  spoken  ;  we 
also  believe,  and  therefore  speak";  that  is,  we  move  others  to  believe  nothing 
but  what  we  believe,  and  are  fully  assured  of  ourselves. — Joseph  Caryl. 

Verse  10. — "/  was  greatly  afflicted."  After  that  our  minstrel  hath  made  mention 
of  faith  and  of  speaking  the  word  of  God,  whereby  are  to  be  understood  all  good 
works  that  proceed  and  come  forth  out  of  faith,  he  now  singeth  of  the  cross,  and 
sheweth  that  he  was  very  sore  troubled,  grievously  threatened,  uncharitably 
blasphemed,  evil  reported,  maliciously  persecuted,  cruelly  troubled,  and  made 
to  suffer  all  kinds  of  torments  for  uttering  and  declaring  the  word  of  God.  "/ 
believed,"  saith  he,  "therefore  have  I  spoken  ;  but  I  was  very  sore  troubled."  Christ's 
word  and  the  cross  are  companions  inseparable.  As  the  shadow  followeth  the 
body,  so  doth  the  cross  follow  the  word  of  Christ :  and  as  fire  and  heat  cannot 
be  separated,  so  cannot  the  gospel  of  Christ  and  the  cross  be  plucked  asunder. — 
Thomas  Becon  (1511—1567  or  1570). 

Verses  10,  11. — The  meaning  seems  to  be  this — I  spake  as  I  have  declared  (ver.  4) 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  85 

because  I  trusted  in  God.  I  was  greatly  afflicted,  I  was  in  extreme  distress,  I  was 
in  great  astonishment  and  trembling  (as  the  word  rendered  "haste"  signifies 
trembling  as  well  as  haste,  as  it  is  rendered  in  Deut.  xx.  3 ;)  and  in  these  circum 
stances  I  did  not  trust  in  man  ;  I  said,  "  all  men  are  liars  " — i.e.,  not  fit  to  be  trusted 
in  ;  those  that  will  fail  and  deceive  the  hopes  of  those  who  trust  in  them,  agreeable 
to  Psalm  Ixii.  8,  9. — Jonathan  Edwards. 

Verse  11. — "/  said  in  my  haste,  All  men  are  liars,"  Rather,  in  an  ecstacy  of 
despair,  I  said,  the  whole  race  of  man  is  a  delusion. — Samuel  Horsley. 

Verse  11. — "All  men  are  liars."  That  is  to  say,  every  man  who  speaks  in  the 
ordinary  manner  of  men  concerning  happiness,  and  sets  great  value  on  the  frail 
and  perishable  things  of  this  world,  is  a  liar  ;  for  true  and  solid  happiness  is  not 
to  be  found  in  the  country  of  the  living.  This  explanation  solves  the  sophism 
proposed  by  St.  Basil.  If  every  man  be  a  liar,  then  David  was  a  liar  ;  therefore 
he  lies  when  he  says,  every  man  is  a  liar — thus  contradicting  himself,  and  destroying 
his  own  position.  This  is  answered  easily  ;  for  when  David  spoke  lie  did  so  not  as 
man,  but  from  an  inspiration  of  the  Holy  Ghost. — Robert  Bcllarmine. 

Verse  11. — "All  men  are  liars."  Juvenal  said,  "  Dare  to  do  something  worthy 
of  transportation  and  imprisonment,  if  you  mean  to  be  of  consequence.  Honesty 
is  praised,  but  starves."  A  pamphlet  was  published  some  time  ago  with  the  title, 
"Whom  shall  we  hang?"  A  very  appropriate  one  might  now  be  written  with  a 
slight  change  in  the  title — "Whom  shall  we  trust?" — From  "  A  New  Dictionary  of 
Quotations,"  1872. 

Verses  11 — 15. — It  seems  that  to  give  the  lie  was  not  so  heinous  an  offence  in 
David's  time  as  it  is  in  these  days  ;  for  else  how  durst  he  have  spoken  such  words, 
"That  all  men  are  liars,"  which  is  no  less  than  to  give  the  lie  to  the  whole  world  ? 
and  yet  no  man,  I  think,  will  challenge  him  for  saying  so  ;  no  more  than  challenge 
St.  John  for  saying  that  all  men  are  sinners,  and  indeed  how  should  any  man  avoid 
being  a  liar,  seeing  the  very  being  of  man  is  itself  a  lie  ?  not  only  is  it  a  vanity, 
and  put  in  the  balance  less  than  vanity  ;  but  a  very  lie,  promising  great  matters, 
and  able  to  do  just  nothing,  as  Christ  saith,  "  without  me  ye  can  do  nothing  "  : 
and  so  Christ  seems  to  come  in,  to  be  David's  second,  and  to  make  his  word  good, 
that  all  men  are  liars.  And  now  let  the  world  do  its  worst,  and  take  the  lie  how 
it  will,  for  David  having  Christ  on  his  side,  will  always  be  able  to  make  his  part 
good  against  all  the  world,  for  Christ  hath  overcome  the  world. 

But  though  all  men  may  be  said  to  be  liars,  yet  not  all  men  in  all  things  ;  for 
then  David  himself  should  be  a  liar  in  this  :  but  all  men  perhaps  in  something 
or  other,  at  sometime  or  other,  in  some  kind  or  other.  Absolute  truth  is  not  found 
in  any  man,  but  in  that  man  only  who  was  not  man  only  ;  for  if  he  had  been  so, 
it  had  not  perhaps  been  found  in  him  neither,  seeing  absolute  truth  and  deity  are 
as  relatives,  never  found  to  be  asunder. 

But  in  what  thing  is  it  that  all  men  should  be  liars  ?  Indeed,  in  this  for  one  ; 
to  think  that  God  regards  not,  and  loves  not  them  whom  he  suffers  to  be  afflicted  ; 
for  we  may  rather  think  he  loves  them  most  whom  he  suffers  to  be  most  afflicted  ; 
and  we  may  truly  say  he  would  never  have  suffered  his  servant  Job  to  be  afflicted 
so  exceeding  cruelly,  if  he  had  not  loved  him  exceeding  tenderly  ;  for  there  is  nothing 
lost  by  suffering  afflictions.  No,  my  soul,  they  do  but  serve  to  make  up  the  greater 
weight  of  glory,  when  it  shall  be  revealed. 

But  let  God's  afflictions  be  what  they  can  be,  yet  I  will  always  acknowledge 
they  can  never  be  in  any  degree  so  great  as  his  benefits  :  and  oh,  that  /  could  think 
of  something  that  I  might  render  to  him  for  all  his  benefits  :  for  shall  I  receive  such 
great,  such  infinite  benefits  from  him,  and  shall  I  render  nothing  to  him  by  way 
of  gratefulness  ?  But,  alas,  what  have  I  to  render  ?  All  my  rendering  to  him 
will  be  but  taking  more  from  him  :  for  all  I  can  do  is  but  to  "take  the  cup  of  salvation, 
and  call  upon  his  name,"  and  what  rendering  is  there  in  this  taking  ?  If  I  could 
take  the  cup  of  tribulation,  and  drink  it  off  for  his  sake,  this  might  be  a  rendering 
of  some  value  ;  but  this,  God  knows,  is  no  work  for  me  to  do.  It  was  his  work, 
who  said,  "  Can  ye  drink  of  the  cup,  of  which  I  shall  drink  ?  "  Indeed,  he  drank 
of  the  cup  of  tribulation,  to  the  end  that  we  might  take  the  cup  of  salvation  ;  but 
then  in  taking  it  we  must  call  upon  his  name  ;  upon  his  name  and  upon  no  other  ; 
for  else  we  shall  make  it  a  cup  of  condemnation,  seeing  there  is  no  name  under  heaven, 
in  which  we  may  be  saved,  but  only  the  name  of  Jesus. 

Yet  it  may  be  some  rendering  to  the  Lord  if  I  pay  my  vows,  and  do,  as  it  were, 


86  EXPOSITIONS    OF    THE    PSALMS. 

my  penance  openly  ;  "/  will  therefore  pay  my  vows  to  the  LORD,  in  the  presence  of  all 
his  people."  But  might  he  not  pay  his  vows  as  well  in  his  closet,  between  God  and 
himself,  as  to  do  it  publicly  ?  No,  my  soul,  it  serves  not  his  turn,  but  he  must 
pay  them  in  the  presence  of  all  his  people  ;  yet  not  to  the  end  he  should  be  applauded 
for  a  just  prayer  ;  for  though  he  pay  them,  yet  he  can  never  pay  them  to  the  full ; 
but  to  the  end,  that  men  seeing  his  good  works,  may  glorify  God  by  his  example. 
And  the  rather  perhaps,  for  that  David  was  a  king,  and  the  king's  example  prevails 
much  with  the  people,  to  make  them  pay  their  vows  to  God  :  but  most  of  all,  that 
by  this  means  David's  piety  may  not  be  barren,  but  may  make  a  breed  of  piety 
in  the  people  also  :  which  may  be  one  mystical  reason  why  it  was  counted  a  curse 
in  Israel  to  be  barren  ;  for  he  that  pays  not  his  vows  to  God  in  the  presence  of  his 
people  may  well  be  said  to  be  barren  in  Israel  seeing  he  begets  no  children  to  God 
by  his  example.  And  perhaps,  also,  the  vows  which  David  means  here  was  the 
doing  of  some  mean  things,  unfit  in  show  for  the  dignity  of  a  king  ;  as  when  it  was 
thought  a  base  thing  in  him  to  dance  before  the  ark  ;  he  then  vowed  he  would 
be  baser  yet :  and  in  this  case,  to  pay  his  vows  before  the  people  becomes  a  matter 
of  necessity  :  for  as  there  is  no  honour  to  a  man  whilst  he  is  by  himself  alone,  so  there  is 
no  shame  to  a  man  but  before  the  people  :  and  therefore  to  shew  that  he  is  not  ashamed 
to  do  any  thing  how  mean  soever,  so  it  may  tend  to  the  glorifying  of  God  ;  "he 
will  pay  his  vows  in  the  presence  of  all  his  people."  And  he  will  do  it  though  it  cost 
him  his  life,  for  if  he  die  for  it  he  knows  that  "Precious  in  the  sight  of  the  LORD  is 
the  death  of  his  saints."  But  that  which  is  precious  is  commonly  desired  :  and  doth 
God  then  desire  the  death  of  his  saints  ?  He  desires,  no  doubt,  that  death  of  his 
saints  which  is  to  die  to  sin  :  but  for  any  other  death  of  his  saints,  it  is  therefore 
said  to  be  precious  in  his  sight,  because  he  lays  it  up  with  the  greater  carefulness. 
And  for  this  it  is  there  are  such  several  mansions  in  God's  house,  that  to  them  whose 
death  is  precious  in  his  sight  he  may  assign  the  most  glorious  mansions.  This 
indeed  is  the  reward  of  martyrdom,  and  the  encouragement  of  martyrs,  though 
their  sufferings  be  most  insufferable,  their  troubles  most  intolerable  ;  yet  this  makes 
amends  for  all ;  that  "Precious  in  the  sight  of  the  LORD  is  the  death  of  his  saints." 
For  if  it  be  so  great  a  happiness  to  be  acceptable  in  his  sight,  how  great  a  happiness 
must  it  be  to  be  precious  in  his  sight  ?  When  God,  at  the  creation  looked  upon 
all  his  works,  it  is  said  he  saw  them  to  be  all  exceeding  good  :  but  it  is  not  said 
that  any  of  them  were  precious  in  his  sight.  How  then  comes  death  to  be  precious 
in  his  sight,  that  was  none  of  his  works,  but  is  a  destroyer  of  his  works  ?  Is  it 
possible  that  a  thing  which  destroys  his  creatures  should  have  a  title  of  more  value 
in  his  sight,  than  his  creatures  themselves  ?  O,  my  soul,  this  is  one  of  the  miracles 
of  his  saints,  and  perhaps  one  of  those  which  Christ  meant,  when  he  said  to  his 
apostles,  that  greater  miracles  than  he  did  they  should  do  themselves  :  for  what 
greater  miracle  than  this,  that  death,  which  of  itself  is  a  thing  most  vile  in  the  sight 
of  God,  yet  once  embraced  by  his  saints,  as  it  were  by  their  touch  only,  becomes 
precious  in  his  sight  ?  To  alter  a  thing  from  being  vile  to  be  precious,  is  it  not  a 
greater  miracle  than  to  turn  water  into  wine  ?  Indeed  so  it  is  ;  death  doth  not 
damnify  his  saints,  but  his  saints  do  dignify  death.  Death  takes  nothing  away 
from  his  saints'  happiness,  but  his  saints  add  lustre  to  death's  vileness.  It  is  happy 
for  death  that  ever  it  met  with  any  of  God's  saints  ;  for  there  was  no  way  for  it  else 
in  the  world,  to  be  ever  had  in  any  account :  but  why  say  I,  in  the  world  ?  For 
it  is  of  no  account  in  the  world  for  all  this  :  it  is  but  only  in  the  sight  of  God  ;  but 
indeed  this  only  is  all  in  all ;  for  to  be  precious  in  God's  sight  is  more  to  be  prized 
than  the  world  itself.  For  when  the  world  shall  pass  away,  and  all  the  glory  of  it 
be  laid  in  the  dust ;  then  shall  trophies  be  erected  for  the  death  of  his  saints  :  and 
when  all  monuments  of  the  world  shall  be  utterly  defaced,  and  all  records  quite 
rased  out ;  yet  the  death  of  his  saints  shall  stand  registered  still,  in  fair  red  letters 
in  the  calendar  of  heaven.  If  there  be  glory  laid  up  for  them  that  die  in  the  Lord  ; 
much  more  shall  they  be  glorified  that  die  for  the  Lord. 

I  have  wondered  oftentimes,  why  God  will  suffer  his  saints  to  die  ;  I  mean 
not  the  death  natural,  for  I  know  statutum  est  omnibus  semcl  mori ;  but  the  death 
that  is  by  violence,  and  with  torture  :  for  who  could  endure  to  see  them  he  loves 
so  cruelly  handled  ?  But  now  I  see  the  reason  of  it ;  for,  "Precious  in  the  sight 
of  the  LORD  is  the  death  of  his  saints."  And  what  marvel  then  if  he  suffer  his  saints 
to  die  ;  when  by  dying  they  are  wrought,  and  made  fit  jewels  to  be  set  in  his  cabinet : 
for  as  God  has  a  bottle  which  he  fills  up  with  the  tears  of  his  saints,  so  I  may  say 
he  hath  a  cabinet  which  he  decks  up  with  the  deaths  of  his  saints  :  and,  O  my  soul, 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  87 

if  thou  couldst  but  comprehend  what  a  glory  it  is  to  serve  for  a  jewel  in  the  decking 
up  of  God's  cabinet,  thou  wouldest  never  wonder  why  he  suffers  his  saints  to  be  put 
to  death,  though  with  never  so  great  torments,  for  it  is  but  the  same  which  Saint 
Paul  saith  :  "  The  afflictions  of  this  life  are  not  worthy  to  be  compared  with  the 
glory  that  shall  be  revealed." — Sir  Richard  Baker. 

Verse  12. — "  What  shall  I  render  unto  the  LORD  ?  "  Rendering  to  the  true  God, 
in  a  true  and  right  manner,  is  the  sum  of  true  religion.  This  notion  is  consonant 
to  the  scriptures  :  thus  :  "  Render  unto  God  the  things  that  are  God's."  Matt, 
xxii.  21.  As  true  loyalty  is  a  giving  to  Caesar  the  things  that  are  Caesar's,  so  true 
piety  is  the  giving  to  God  the  things  that  are  God's.  And  so,  in  that  parable  of  the 
vineyard  let  out  to  husbandmen,  all  we  owe  to  God  is  expressed  by  the  rendering 
the  fruit  of  the  vineyard  ;  Matt.  xxi.  41.  Particular  acts  of  religion  are  so  expressed 
in  the  Scriptures  Psalm  Ivi.  12  ;  Hosea  xiv.  2  ;  2  Chron.  xxxiv.  31.  Let  this,  then, 
be  the  import  of  David's  m.v^  TPKTID,  "What  shall  I  render  unto  the  LOUD  7" 
"  In  what  things,  and  by  what  means,  shall  I  promote  religion  in  the  exercise  thereof  ? 
How  shall  I  show  myself  duly  religious  towards  him  who  hath  been  constantly 
and  abundantly  munificent  in  his  benefits  towards  me  ?  " — Henry  Hurst. 

Verse  12. — "All  his  benefits  toward  me."  What  reward  shall  we  give  unto  the 
Lord,  for  all  the  benefits  he  hath  bestowed  ?  From  the  cheerless  gloom  of  non- 
existence  he  waked  us  into  being  ;  he  ennobled  us  with  understanding  ;  he  taught 
us  arts  to  promote  the  means  of  life  ;  he  commanded  the  prolific  earth  to  yield 
its  nurture  ;  he  bade  the  animals  to  own  us  as  their  lords.  For  us  the  rains  descend  ; 
for  us  the  sun  sheddeth  abroad  its  creative  beams  ;  the  mountains  rise,  the  valleys 
bloom,  affording  us  grateful  habitation  and  a  sheltering  retreat.  For  us  the  rivers 
flow  ;  for  us  the  fountains  murmur  ;  the  sea  opens  its  bosom  to  admit  our  commerce  ; 
the  earth  exhausts  its  stores  ;  each  new  object  presents  a  new  enjoyment ;  all  nature 
pouring  her  treasures  at  our  feet,  through  the  bounteous  grace  of  him  who  wills 
that  all  be  ours.— Basil,  326—379. 

Verse  12. — "All  his  benefits."  As  partial  obedience  is  not  good,  so  partial  thanks 
is  worthless  :  not  that  any  saint  is  able  to  keep  all  the  commands,  or  reckon  up 
all  the  mercies  of  God,  much  less  return  particular  acknowledgment  for  every  single 
mercy  ;  but  as  he  "  hath  respect  unto  all  the  commandments  "  (Ps.  cxix.  6),  so 
he  desires  to  value  highly  every  mercy,  and  to  his  utmost  power  give  God  the  praise 
of  all.  An  honest  soul  would  not  conceal  any  debt  he  owes  to  God,  but  calls  upon 
itself  to  give  an  account  for  all  his  benefits.  The  skipping  over  one  note  in  a  lesson 
may  spoil  the  grace  of  the  music  ;  unthankfulness  for  one  mercy  disparageth  our 
thanks  for  the  rest. — William  Gurnall. 

Verse  13. — "/  will  take  the  cup  of  salvation."  It  may  probably  allude  to  the 
libation  offering,  Numb,  xxviii.  7  ;  for  the  three  last  verses  seem  to  intimate  that 
the  Psalmist  was  now  at  the  temple,  offering  the  meat-offering,  drink-offering,  and 
sacrifices  to  the  Lord.  "Cup  "  is  often  used  by  the  Hebrews  to  denote  plenty  or 
abundance.  So,  "  the  cup  of  trembling,"  an  abundance  of  misery  ;  "  the  cup  of 
salvation,"  an  abundance  of  happiness. — Adam  Clarke. 

Verse  13. — "Cup  of  salvation."  In  holy  Scripture  there  is  mention  made  of 
drink-offerings,  Gen.  xxv.  14  ;  Levit.  xxiii.  13  ;  Num.  xv.  5  ;  which  were  a  certain 
quantity  of  wine  that  used  to  be  poured  out  before  the  Lord  ;  as  the  very  notation 
of  the  word  importeth,  coming  from  a  root  ^cj,  efjudit,  that  signifieth  to  pour 
out.  As  the  meat-offerings,  so  the  drink-offerings,  were  brought  to  the  Lord  in 
way  of  gratulation  and  thanksgiving.  Some  therefore  in  allusion  hereunto  so 
expound  the  text,  as  a  promise  and  vow  of  the  Psalmist,  to  testify  his  public 
gratitude  by  such  an  external  and  solemn  rite  as  in  the  law  was  prescribed.  This 
lie  termeth  a  cup,  because  that  drink-offering  was  contained  in  a  cup  and  poured 
out  thereof  ;  and  he  adds  this  epithet,  "  salvation,"  because  that  rite  was  an 
acknowledgment  of  salvation,  preservation  and  deliverance  from  the  Lord. 

After  their  solemn  gratulatory  sacrifices  they  were  wont  to  have  a  feast.  When 
David  had  brought  the  ark  of  God  into  the  tabernacle,  they  offered  burnt  offerings 
and  peace  offerings,  which  being  finished,  "  he  dealt  to  every  one  of  Israel,  both 
man  and  woman,  to  every  one  a  loaf  of  bread,  and  a  good  piece  of  flesh,  and  a  flagon 
of  wine."  1  Chron.  xvi.  3.  Hereby  is  implied  that  he  made  so  bountiful  a  feast, 
as  he  had  to  give  thereof  to  all  the  people  there  assembled.  In  this  feast  the  master 
thereof  was  wont  to  take  a  great  cup,  and  in  lifting  it  up  to  declare  the  occasion 


88  EXPOSITIONS    OF    THE    PSALMS. 

of  that  feast,  and  then  in  testimony  of  thankfulness  to  drink  thereof  to  the  guests, 
that  they  in  order  might  pledge  him.  This  was  called  a  cup  of  salvation,  or 
deliverance,  because  they  acknowledged  by  the  use  thereof  that  God  had  saved 
and  delivered  them.  Almost  in  a  like  sense  the  apostle  styleth  the  sacramental 
cup,  the  cup  of  blessing.  Here  the  prophet  useth  the  plural  number,  thus,  "  cup  of 
salvations,"  whereby,  after  the  Hebrew  elegancy,  he  meaneth  many  deliverances, 
one  after  another  ;  or  some  great  and  extraordinary  deliverance  which  was  instead 
of  many,  or  which  comprised  many  under  it.  The  word  translated  lake  (up*  a 
*'vi)  properly  signifieth  to  lift  up,  and  in  that  respect  may  the  more  fitly  be  applied 
to  the  forementioned  taking  of  the  festival  cup  and  lifting  it  up  before  the  guests. 
Most  of  our  later  expositors  of  this  Psalm  apply  this  phrase,  "  I  will  take  the  cup 
of  salvation,"  to  the  forenamed  gratulatory  drink-offering,  or  to  the  taking  and 
lifting  up  of  the  cup  of  blessing  in  the  feast,  after  the  solemn  sacrifice.  Both  of  these 
import  one  and  the  same  thing,  which  is,  that  saints  of  old  were  wont  to  testify  their 
gratefulness  for  great  deliverances  with  some  outward  solemn  rite. — William  Gouge. 

Verse  13. — "Cup  of  salvation."  Yeshuoth  :  Ps.  xviii.  50,  xxviii.  8,  liii.  6.  The 
cup  of  salvation,  symbolized  by  the  eucharistic  cup  of  the  Passover  Supper. — Zion 
that  had  drunk  of  the  "  cup  of  trembling  "  (Isai.  li.  17,  22)  might  now  rise  and  drink 
of  the  cup  of  salvation. 

To  the  church  these  words  have  had  a  yet  deeper  significancy  added  to  them  by 
St.  Malt.  xxvi.  27.  Jesus,  on  that  Passover  night,  drank  of  the  bitter  wine  of  God's 
wrath,  that  he  might  refill  the  cup  with  joy  and  health  for  his  people. — William  Kay. 

Verses  13,  14,  17 — 19. — A  fit  mode  of  expressing  our  thanks  to  God  is  by  solemn 
acts  of  worship,  secret,  social,  and  public.  "  The  closet  will  be  the  first  place  where 
the  heart  will  delight  in  pouring  forth  its  lively  joys  ;  thence  the  feeling  will  extend 
to  the  family  altar  ;  and  thence  again  it  will  proceed  to  the  sanctuary  of  the  Most 
High."  (J.  Morison).  To  every  man  God  has  sent  a  large  supply  of  benefits,  and 
nothing  but  perverseness  can  deny  to  him  the  praise  of  our  lips. —  William  S.  Plumer. 

Verse  14. — A  man  that  would  have  his  credit  as  to  the  truth  of  his  word  kept 
up,  would  choose  those  to  be  witnesses  of  his  performing  who  were  witnesses  of  his 
promising.  I  think  David  took  this  heed  in  his  rendering  and  paying  his  vows  : 
"I  will  do  it,"  saith  he,  "now  in  the  presence  of  all  his  people."  The  people  were 
witnesses  to  his  straits,  prayers,  and  vows  ;  and  he  will  honour  religion  by  performing 
in  their  sight  what  he  sealed,  signed,  and  delivered  as  his  vow  to  the  Lord.  Seek  not 
more  witnesses  than  providence  makes  conscious  of  thy  vows,  lest  this  be  interpreted 
ostentation  and  vain  self-glorying  :  take  so  many,  lest  the  good  example  be  lost, 
or  thou  suspected  of  falsifying  thy  vow.  Brifley  and  plainly  :  Didst  thou  on  a  sick 
bed  make  thy  vow  before  thy  family,  and  before  the  neighbourhood  ?  Be  careful 
to  perform  it  before  them  ;  let  them  see  thou  art  what  thou  vowedst  to  be.  This 
care  in  thy  vow  will  be  a  means  to  make  it  most  to  the  advantage  of  religion,  whilst 
all  that  heard  or  knew  thy  vow  bear  thee  testimony  that  thou  art  thankful,  and  thus 
thou  givest  others  occasion  to  glorify  thy  Father  who  is  in  heaven. — Henry  Hurst 
(1690)  in  "The  Morning  Exercises." 

Verse  14. — "/  will  pay  my  vows,"  etc.  Foxe,  in  his  Acts  and  Monuments,  relates 
the  following  concerning  the  martyr,  John  Philpot  : — "  He  went  with  the  sheriffs 
to  the  place  of  execution  ;  and  when  he  was  entering  into  Smithfield  the  way  was 
foul,  and  two  officers  took  him  up  to  bear  him  to  the  stake.  Then  he  said  merrily, 
What,  will  ye  make  me  a  pope  ?  I  am  content  to  go  to  my  journey's  end  on  foot. 
But  first  coming  into  Smithfield,  he  kneeled  down  there,  saying  these  words,  "  I  will 
pay  my  vows  in  thee,  O  Smithfield." 

Verse  15. — "Precious  in  the  sight  of  the  LOUD  is  the  death  of  his  saints."  It  is  of 
value  or  importance  in  such  respects  as  the  following  : — (1)  As  it  is  the  removal 
of  another  of  the  redeemed  to  glory — the  addition  of  one  more  to  the  happy  hosts 
above  ;  (2)  as  it  is  a  new  triumph  of  the  work  of  redemption, —  showing  the  power 
and  the  value  of  that  work  ;  (3)  as  it  often  furnishes  a  more  direct  proof  of  the  reality 
of  religion  than  any  abstract  argument  could  do.  How  much  has  the  cause  of 
religion  been  promoted  by  the  patient  deaths  of  Ignatius,  Polycarp,  and  Latimer, 
and  Ridley,  and  Huss,  and  Jerome  of  Prague,  and  the  hosts  of  martyrs  1  What  does 
not  the  world  owe,  and  the  cause  of  religion  owe,  to  such  scenes  as  occurred  on  the 
death-beds  of  Baxter,  and  Thomas  Scott,  and  Halyburton,  and  Payson  1  What  an 
argument  for  the  truth  of  religion, — what  an  illustration  of  its  sustaining  power. — 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  89 

what  a  source  of  comfort  to  those  who  are  about  to  die, — to  reflect  that  religion  does 
not  leave  the  believer  when  he  most  needs  its  support  and  consolation  ;  that  it  can 
sustain  us  in  the  severest  trial  of  our  condition  here  ;  that  it  can  illuminate  what 
seems  to  us  of  all  places  most  dark,  cheerless,  dismal,  repulsive — "  the  valley  of  the 
shadow  of  death." — Albert  Barnes. 

Verse  15. — "Precious  in  the  sight  of  the  LOUD  is  the  death  of  his  saints."  The 
death  of  the  saints  is  precious  in  the  Lord's  sight.  First,  because  he  "seelh  not  as 
man  seeth."  He  judgeth  not  according  to  the  appearance  ;  he  sees  all  things  as  they 
really  are,  not  partially  :  he  traces  the  duration  of  his  people,  not  upon  the  map  of 
time,  but  upon  the  infinite  scale  of  eternity  ;  he  weighs  their  happiness,  not  in  the 
little  balance  of  earthly  enjoyment,  but  in  the  even  and  equipoised  balance  of 
the  sanctuary.  In  the  next  place,  I  think  the  death  of  the  saints  is  precious  in  the 
Lord's  sight,  because  they  are  taken  from  the  evil  to  come  ;  they  are  delivered  from 
the  burden  of  the  flesh  ;  ransomed  by  the  blood  of  the  Redeemer,  they  are  his  pur 
chased  possession,  and  now  he  receives  them  to  himself.  Sin  and  sorrow  for  ever 
cease ;  there  is  no  more  death,  the  death  of  Christ  is  their  redemption ;  by  death 
he  overcame  him  that  had  the  power  of  death  ;  therefore,  they  in  him  are  enabled 
to  say,  "  O  death,  where  is  thy  sting  ?  O  grave,  where  is  thy  victory  ?  "  Again, 
the  death  of  the  saints  is  precious  in  the  Lord's  sight,  for  in  it  he  often  sees  the  very 
finest  evidences  of  the  work  of  his  own  Spirit  upon  the  soul ;  he  sees  faith  in  opposition 
to  sense,  leaning  upon  the  promises  of  God.  Reposing  upon  him  who  is  mighty  to 
save,  he  sees  hope  even  against  hope,  anchoring  the  soul  secure  and  steadfast  on 
him  who  is  passed  within  the  veil  ;  he  sees  patience  acquiescing  in  a  Father's  will — 
humility  bending  beneath  his  sovereign  hand — love  issuing  from  a  grateful  heart. 
Again,  the  death  of  the  saints  is  precious  in  the  Lord's  sight,  as  it  draws  out  the 
tendernesses  of  surviving  Christian  friends,  and  is  abundant  in  the  thanksgivings  of 
many  an  anxious  heart ;  it  elicits  the  sympathies  of  Christian  charity,  and  realises 
that  communion  of  saints,  of  which  the  Apostle  speaks,  when  he  says,  "  if  one  member 
suffer,  all  the  members  suffer  with  it  ;  if  one  rejoice  they  all  joy."  .  .  .  The  death  of 
saints  is  precious,  because  the  sympathy  of  prayer  is  poured  forth  from  many  a 
kindly  Christian  heart.  .  .  .  Nor  is  this  all — the  death  of  saints  is  precious,  for  that 
is  their  day  of  seeing  Jesus  face  to  face. — Patrick  Pounden's  Sermon  in  "The  Irish 
Pulpit,"  1831. 

Verse  15. — "Precious."  Their  death  is  precious  (jakar)  ;  the  word  of  the  text 
is,  in  pretio  fuit,  magni  eslimatum  est.  See  how  the  word  is  translated  in  other  texts. 
1.  Honourable,  Isai.  xliii.  4  (Jakarta)  ;  "  thou  wast  precious  in  my  sight,  thou  hast 
been  honourable."  2.  Much  set  by,  1  Sam.  xviii.  30  ;  "  His  name  was  much  set 
by."  3.  Dear,  Jer.  xxxi.  20.  An  filius  (jakkir)  pretiosus  mihi  Ephraim  :  "  Is 
Ephraim  my  dear  son  ?  "  4.  Splendid,  clear,  or  glorious,  Job  xxxi.  16.  Si  vidi 
lunam  (jaker)  pretiosam  et  abeuntem  :  "  the  moon  walking  in  brightness." 

Put  all  these  expressions  together,  and  then  we  have  the  strength  of  David's 
word,  "The  death  of  the  saints  is  precious  "  ;  that  is,  1.  honourable  ;  2.  much  set 
by  ;  3.  dear  ;  4.  splendid  and  glorious  in  the  sight  of  the  Lord. — Samuel  Torshell, 
in  "The  House  of  Mourning,"  1660. 

Verse  15. — "Precious."  It  is  proper  to  advert,  in  the  first  place,  to  the  apparent 
primary  import  of  the  phrase,  namely,  Almighty  God  watches  over,  and  sels  a  high 
value  upon  the  holy  and  useful  lives  of  his  people,  and  will  not  lightly  allow  those 
lives  to  be  abbreviated  or  destroyed.  In  the  second  place,  the  words  lead  us  to 
advert  to  the  control  which  he  exercises  over  the  circumstances  of  their  death.  These 
are  under  his  special  arrangement.  They  are  too  important  in  his  estimation  to  be 
left  to  accident.  In  fact,  chance  has  no  existence.  In  the  intervention  of  second 
causes,  he  takes  care  always  to  overrule  and  control  them  for  good.  Let  the  weakest 
believer  among  you  be  quite  sure,  be  "  confident  of  this  very  thing,"  that  he  will 
never  suffer  your  great  enemy  to  take  advantage  of  anything  in  the  manner  of  your 
death,  to  do  you  spiritual  harm.  No,  on  the  contrary,  he  takes  all  its  circumstances 
under  his  immediate  and  especial  disposal.  The  sentiment  will  admit,  perhaps,  of 
a  third  illustration  ;  when  the  saints  are  dying,  the  Lord  looks  upon  them,  and  is  merciful 
unto  them.  Who  can  say  how  often  he  answers  prayer,  even  in  the  cases  of  dying 
believers  ?  Never  does  he  fail  to  support,  even  where  he  does  not  see  good  to  spare. 
By  the  whispers  of  his  love,  by  the  witness  of  his  Spirit,  by  the  assurance  of  his 
presence,  by  the  preparatory  revelation  of  heavenly  glory,  he  strengthens  his  afflicted 
ones,  he  makes  all  their  bed  in  their  sickness.  Ah  1  and  when,  perhaps,  they  scarcely 
possess  a  bed  to  languish  upon,  when  poverty  or  other  calamitous  circumstances 


90  EXPOSITIONS    OF    THE    PSALMS. 

leave  them,  in  the  sorrow  of  sickness,  no  place  of  repose  but  the  bare  ground  for 
their  restless  bodies,  and  his  bosom  for  their  spirits,  do  they  ever  find  God  fail  them  ? 
No  ;  many  a  holy  man  has  slept  the  sleep  of  death  with  the  missionary  Martyn,  in 
a  strange  and  inhospitable  land,  or  with  the  missionary  Smith,  upon  the  floor  of 
a  dungeon,  and  yet 

"  Jesus  has  made  their  dying  bed 
As  soft  as  downy  pillows  are." 

When  no  other  eye  saw,  when  no  other  heart  felt,  for  these  two  never-to-be-forgotten 
martyrs,  murdered  men  of  God,  and  apostles  of  Jesus,  then  were  they  precious  in 
God's  sight,  and  he  was  present  with  them.  And  so  it  is  with  all  his  saints,  who  are 
faithful  unto  death.  Fourthly,  we  are  warranted  by  the  text  and  the  tenor  of 
Scripture,  in  affirming  that  the  Lord  attaches  great  importance  to  the  death-bed  itself. 
This  is  in  his  estimate — whatever  it  may  be  in  ours — too  precious,  too  important,  to 
be  overlooked  ;  and  hence  it  is  often  with  emphasis,  though  always  with  a  practical 
bearing,  recorded  in  Scripture.  It  is  possible,  certainly,  to  make  too  much  of  it,  by 
substituting,  as  a  criterion  of  character,  that  which  may  be  professed  under  the 
excitement  of  dying  sufferings,  for  the  testimony  of  a  uniform,  conspicuous  career 
of  holy  living.  But  it  is  equally  indefensible,  and  even  ungrateful  to  God,  to  make 
too  little  of  it,  to  make  too  little  account  of  a  good  end,  when  connected  with  a  good 
beginning  and  with  a  patient  continuance  in  well-doing. 

"  The  chamber  where  the  good  man  meets  his  fate 
Is  privileged  beyond  the  common  walk  of  virtuous  life." 

Its  transactions  are  sometimes  as  fraught  with  permanent  utility  as  with  present 

§ood.     The  close  of  a  Christian's  career  on  earth,  his  defiance,  in  the  strength  of  his 
aviour,  of  his  direst  enemy,  the  good  confession  which  he  acknowledges  when  he 
is  enabled  to  witness  before  those  around  his  dying  bed,  all  these  are  precious  and 
important  in  the  sight  of  the  Lord,  and  ought  to  be  so  in  our  view,  and  redound,  not 
only  to  his  own  advantage,  but  to  the  benefit  of  survivors,  "  to  the  praise  of  the 

nof  his  grace." — W.  M.  Bunting,  in  a  Sermon  at  the  City  Road  Chapel,  1836. 
crse  15. — Why  need  they  beforehand  be  afraid  of  death,  who  have  the  Lord 
to  take  such  care  about  it  as  he  doth  ?  We  may  safely,  without  presuming,  we 
ought  securely  without  wavering,  to  rest  upon  this,  that  our  blood  being  precious  in 
God's  eyes,  either  it  shall  not  be  split,  or  it  is  seasonable,  and  shall  be  profitable  to 
us  to  have  it  spilt.  On  this  ground  "  the  righteous  are  bold  as  a  lion,"  Prov.  xxviii.  1 . 
"  Neither  do  they  fear  what  man  can  do  unto  them."  Heb.  xiii.  6.  Martyrs  were, 
without  question,  well  instructed  herein,  and  much  supported  hereby.  When  fear 
of  death  hindereth  from  any  duty,  or  draweth  to  any  evil,  then  call  to  mind  this 
saying,  "Precious  in  the  sight  of  the  LORD  is  the  death  of  his  favourites."  For  who 
would  not  valiantly,  without  fainting,  take  such  a  death  as  is  precious  in  God's 
sight. — William  Gouge. 

Verse  15. — "His  saints  "  imports  appropriation.  Elsewhere  Jehovah  asserts, 
"  All  souls  are  mine."  But  he  has  an  especial  property  in — and  therefore  claim 
upon — all  saints.  It  is  he  that  made  them  such.  Separate  from  God  there  could 
be  no  sanctity.  And  as  his  right,  his  original  right,  in  all  men,  is  connected  with  the 
facts  of  their  having  been  created  and  endowed  by  his  hand,  and  thence  subjected 
to  his  moral  government,  so,  and  much  more,  do  all  holy  beings,  all  holy  men,  who 
owe  to  his  grace  their  very  existence  as  such,  who  must  cease  to  be  saints,  if  they 
could  cease  to  be  his  saints,  whom  he  has  created  anew  in  Christ  Jesus  by  the  com 
munication  of  his  own  love,  his  own  purity,  his  own  nature,  whom  he  continually 
upholds  in  this  exalted  state,  so,  and  much  more,  do  such  persons  belong  to  God. 
They  are  "  his  saints  "  through  him  and  in  him,  saints  of  his  making,  and  modelling, 
and  establishing,  and  therefore  his  exclusively.  Let  this  reference  to  the  mighty 
working  of  God  by  his  Spirit  in  you,  your  connection,  your  spiritual  connection, 
with  him,  and  your  experience  of  his  saving  power, — let  this  reference  convert  the 
mystery  into  the  mercy  of  sanctification  in  your  hearts. 

"H is  saints  "  denotes,  in  the  second  place,  devotedness.  They  are  saints  not  only 
through  him,  but  to  him  ;  holy  unto  the  Lord,  sanctified  or  set  apart  to  his  service, 
self-surrendered  to  the  adorable  Redeemer. 

"His  saints  "  may  import  resemblance — close  resemblance.  Such  characters  arc 
emphatically  God-like,  holy  and  pure  ;  children  of  their  Father  which  is  in  heaven  ; 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  91 

certifying  to  all  around  their  filial  relationship  to  him,  by  their  manifest  participation 
of  his  nature,  by  their  reflection  of  his  image  and  likeness. 

"His  saints  "  suggests  associations  of  endearment,  of  complacency.     "  The  Lord 
taketh  pleasure  in  them  that  fear  him,  in  all  them  that  hope  in  his  mercy  "  ;    "a 
people  near  unto  him  "  ;   "  the  Lord's  portion  is  his  people  "  ;   and  "  Happy  is  that 
people  that  is  in  such  a  case,  yea,  happy  is  that  people  whose  God  is  the  Lord."- 
Condensed  from  a  Sermon  by  W.  M.  Bunting,  1836. 

Verse  15. — "Saints."  The  persons  among  whom  implicitly  he  reckons  himself, 
styled  saints,  are  in  the  original  set  out  by  a  word  (a'TPq)  that  importeth  an  especial 
respect  of  God  towards  them.  The  root  whence  that  word  issueth  sigmfieth  mercy 
(i?n  consecravit,  benefecit).  Whereupon  the  Hebrews  have  given  such  a  name  to 
a  stork,  which  kind  among  fowls  is  the  most  merciful  ;  and  that  not  only  the  old 
to  their  young  ones,  as  most  are,  but  also  the  young  ones  to  the  old,  which  they  use  to 
feed  and  carry  when  through  age  they  are  not  able  to  help  themselves. 

This  title  is  attributed  to  men  in  a  double  respect ;  1.  Passively,  in  regard  of 
God's  mind  and  affection  to  them  ;  2.  Actively,  in  regard  of  their  mind  and  affection 
to  others.  God's  merciful  kindness  is  great  towards  them  ;  and  their  mercy  and 
kindness  are  great  towards  their  brethren.  They  are,  therefore,  by  a  kind  of  ex 
cellency  and  property  styled  "  men  of  mercy."  Isai.  Ivii.  1.  In  regard  of  his 
double  acceptation  of  the  word,  some  translate  it,  "  merciful,  tender,  or  courteous," 
Ps.  xviii.  25.  Others  with  a  paraphrase  with  many  words,  because  they  have  not 
one  fit  word  to  express  the  full  sense,  thus,  "  Those  whom  God  followeth  with  bounty, 
or  to  whom  God  extendeth  his  bounty."  This  latter  I  take  to  be  the  most  proper 
to  this  place  ;  for  the  word  being  passively  taken  for  such  as  are  made  partakers  of 
God's  kindness,  it  sheweth  the  reason  of  that  high  account  wherein  God  hath  them, 
even  his  own  grace  and  favor.  We  have  a  word  in  English  that  in  this  passive 
signification  fitly  answereth  the  Hebrew,  which  is  this,  favourite. — William  Gouge. 

Verse  15. — Death  now,  as  he  hath  done  also  to  mine,  has  paid  full  many  a  visit 
to  your  house  ;  and  in  very  deed,  he  has  made  fell  havoc  among  our  comforts.  We 
shall  yet  be  avenged  on  this  enemy — this  King  of  Terrors.  I  cannot  help  at  times 
clenching  my  fist  in  his  face,  and  roaring  out  in  my  agony  and  anguish,  "  Thou  shalt 
be  swallowed  up  in  victory  1  "  There  is  even,  too,  in  the  meantime,  this  consolation  ; 
"  O  Death,  where  is  thy  sting  ?  "  "  Precious  in  the  sight  of  the  Lord  is  the  death 
for  his  saints,"  in  the  first  place  ;  in  the  second  place,  and  resting  on  the  propitiatory 
death,  "  Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints."  The  Holy 
Ghost,  Psalm  cxvi.  15,  states  the  first  ;  our  translators,  honest  men,  have  very 
fairly  and  truly  inferred  the  second.  We  are  obliged  to  them.  The  death  of  your 
lovely  child,  loveliest  in  the  beauties  of  holiness,  with  all  that  was  most  afflictive 
and  full  of  sore  trial  in  it,  is  nevertheless,  among  the  things  in  your  little  family 
which  are  right  precious  in  the  sight  of  the  Lord  ;  and  this  in  it,  is  that  which  pleases 
you  most ;  precious,  because  of  the  infinite,  the  abiding,  and  the  unchanging  worth 
of  the  death  of  God's  own  holy  child  Jesus.  The  calm  so  wonderful,  the  consolation 
so  felt,  yea,  the  joy  in  tribulation  so  great,  have  set  before  your  eyes  a  new  testimony, 
heart-touching  indeed,  that,  after  eighteen  hundred  years  have  passed,  "the  death 
of  his  saints  "  is  still  precious  as  ever  in  the  sight  of  the  Lord.  Take  your  book  of 
life,  sprinkled  with  the  blood  of  the  covenant,  and  in  your  family  record,  put  the 
death  of  Rosanna  down  among  the  precious  things  in  your  sight  also — I  should 
rather  have  said  likewise. 

Present  my  kindest  regards  to  Miss  S — .  Tell  her  to  wipe  that  tear  away — 
Rosanna  needs  it  not.  I  hope  they  are  all  well  at  L — ,  and  that  your  young  men 
take  the  way  of  the  Lord  in  good  part.  My  dear  Brother,  "  Go  thy  way,  thy  child 
liveth,"  is  still  as  fresh  as  ever  it  was,  from  the  lips  of  Him  that  liveth  for  ever  and 
ever,  and  rings  with  a  loftier  and  sweeter  sound,  even  than  when  it  was  first  heard  in 
the  ears  and  heart  of  the  parent  who  had  brought  and  laid  his  sick  and  dying  at 
the  feet  of  Him  who  hath  the  keys  of  hell  and  of  death. — John  Jameson,  in  "Letters  ; 
True  Fame,"  etc.,  1838. 

Verse  16. — "O  LORD,  truly  1  am  thy  servant."  Thou  hast  made  me  free,  and  I 
am  impatient  to  be  bound  again.  Thou  hast  broken  the  bonds  of  sin  ;  now,  Lord, 
bind  me  with  the  cords  of  love.  Thou  hast  delivered  me  from  the  tyranny  of  Satan, 
make  me  as  one  of  thy  hired  servants.  I  owe  my  liberty,  my  life,  and  all  that  I 
have,  or  hope,  to  thy  generous  rescue  :  and  now,  O  my  gracious,  my  Divine  Friend 
and  Redeemer,  I  lay  myself  and  my  all  at  thy  feet. — Samuel  Lavington,  1728 — 1807. 


92  EXPOSITIONS    OF    THE    PSALMS. 

Verse  16. — "/  am  thy  servant."  The  saints  have  ever  had  a  holy  pride  in  being 
God's  servants  ;  there  cannot  be  a  greater  honour  than  to  serve  such  a  Master  as 
commands  heaven,  earth,  and  hell.  Do  not  think  thou  dost  honour  God  in  serving 
him  ;  but  this  is  how  God  honours  thee,  in  vouchsafing  thee  to  be  his  servant.  David 
could  not  study  to  give  himself  a  greater  style  than — "  O  Lord,  or,  truly  I  am  thy 
servant,  and  the  son  of  thy  handmaid,"  and  this  he  spake,  not  in  the  phrase  of  a 
human  compliment,  but  in  the  humble  confession  of  a  believer.  Yea,  so  doth  the 
apostle  commend  this  excellency,  that  he  sets  the  title  of  servant  before  that  of  an 
apostle  ;  first  servant,  then  apostle.  Great  was  his  office  in  being  an  apostle,  greater 
his  blessing  in  being  a  servant  of  Jesus  Christ  :  the  one  is  an  outward  calling,  the 
other  an  inward  grace.  There  was  an  apostle  condemned,  never  any  servant  of 
God. — Thomas  Adams. 

Verse  16. — "/  am  thy  servant."  This  expression  of  the  king  of  Israel  implies 
(1).  A  humble  sense  of  his  distance  from  God  and  his  dependence  upon  him.  This  is 
the  first  view  which  a  penitent  hath  of  himself  when  he  returns  to  God.  It  is  the 
first  view  which  a  good  man  hath  of  himself  in  his  approaches  to,  or  communion  with 
God.  And,  indeed,  it  is  what  ought  to  be  inseparable  from  the  exercise  of  every 
other  pious  affection.  To  have,  as  it  were,  high  and  honourable  thoughts  of  the 
majesty  and  greatness  of  the  living  God,  and  a  deep  and  awful  impression  of  the 
immediate  and  continual  presence  of  the  heart-searching  God,  this  naturally  produces 
the  greatest  self-abasement,  and  the  most  unfeigned  subjection  of  spirit  before  our 
Maker.  It  leads  to  a  confession  of  him  as  Lord  over  all,  and  having  the  most  absolute 
right,  not  only  to  the  obedience,  but  to  the  disposal  of  all  his  creatures.  I  cannot 
help  thinking  this  is  conveyed  to  us  in  the  language  of  the  Psalmist,  when  he  says, 
"O  LOJID,  truly  I  am  thy  servant."  He  was  a  prince  among  his  subjects,  and  had 
many  other  honourable  distinctions,  both  natural  and  acquired,  among  men  ;  but 
he  was  sensible  of  his  being  a  servant  and  subject  of  the  King  of  kings  ;  and  the  force 
of  his  expression,  "Truly,  I  am  thy  servant,"  not  only  signifies  the  certainty  of  the 
thing,  but  how  deeply  and  strongly  he  felt  a  conviction  of  its  truth. 

This  declaration  of  the  Psalmist  implies  (2)  a  confession  of  his  being  bound  by 
particular  covenant  and  consent  unto  God,  and  a  repetition  of  the  same  by  a  new 
adherence.  This,  as  it  was  certainly  true  with  regard  to  him,  having  often  dedicated 
himself  to  God,  so  I  take  it  to  be  confirmed  by  the  reiteration  of  the  expression  here, 
*'O  LORD,  truly  I  am  thy  servant;  I  am  thy  servant."  As  if  he  had  said,  "  O  Lord,  it 
is  undeniable  ;  it  is  impossible  to  recede  from  it.  I  am  thine  by  many  ties.  I  am 
by  nature  thy  subject  and  thy  creature  ;  and  I  have  many  times  confessed  thy  right 
and  promised  my  own  duty."  I  need  not  mention  to  you,  either  the  example  in 
the  Psalmist's  writings,  or  the  occasions  in  his  history,  on  which  he  solemnly  sur 
rendered  himself  to  God.  It  is  sufficient  to  say,  that  it  was  very  proper  that  he 
should  frequently  call  this  to  mind,  and  confess  it  before  God,  for  though  it  could 
not  make  his  Creator's  right  any  stronger,  it  would  certainly  make  the  guilt  of  his 
own  violation  of  it  so  much  the  greater. 

This  declaration  of  the  Psalmist  is  (3)  an  expression  of  his  peculiar  and  special 
relation  to  God.  "I  am  thy  servant,  and  the  son  of  thine  handmaid."  There  is  another 
passage  of  his  writings  where  the  same  expression  occurs  :  Ps.  Ixxxvi.  16.  "  O 
turn  unto  me,  and  have  mercy  upon  me  ;  give  thy  strength  unto  thy  servant,  and 
save  the  son  of  thine  handmaid."  There  is  some  variation  among  interpreters  in 
the  way  of  illustrating  this  phrase.  Some  take  it  for  a  figurative  way  of  affirming, 
that  he  was  bound  in  the  strongest  manner  to  God,  as  those  children  who  were  born 
of  a  maid-servant,  and  born  in  his  own  house,  were  in  the  most  absolute  manner 
their  master's  property.  Others  take  it  to  signify  his  being  not  only  brought  up  in 
the  visible  church  of  God,  but  in  a  pious  family,  and  educated  in  his  fear  ;  and  others 
would  have  it  to  signify  still  more  especially  that  the  Psalmist's  mother  was  an 
eminently  pious  woman.  And  indeed  I  do  not  think  that  was  a  circumstance,  if 
true,  either  unworthy  of  him  to  remember,  or  of  the  Spirit  of  God  to  put  upon  record. 
— John  Witherspoon,  1722—1797. 

Verse  16. — O  Lord,  /  am  thy  servant  by  a  double  right ;  (and,  oh,  that  I  could 
do  thee  double  service  ;)  as  thou  art  the  Lord  of  my  life,  and  I  am  the  son  of  thy 
handmaid  :  not  of  Hagar,  but  of  Sarah  ;  not  of  the  bontfwoman,  but  of  the  free  ; 
and  therefore  I  serve  thee  not  in  fear,  but  in  love  ;  or  therefore  in  fear,  because  in 
love  :  and  then  is  service  best  done  when  it  is  done  in  love.  In  love  indeed  I  am 
bound  to  serve  thee,  for,  "Thou  hast  loosed  my  bonds" ;  the  bonds  of  death  which 
compassed  me  about,  by  delivering  me  from  a  dangerous  sickness,  and  restoring  me 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  93 

to  health  :  or  in  a  higher  kind  ;  thou  hast  loosed  my  bonds  by  freeing  me  from  being 
a  captive  to  be  a  servant  ;  and  which  is  more,  from  being  a  servant  to  be  a  son  : 
and  more  than  this  from  being  a  son  of  thy  handmaid,  to  be  a  son  of  thyself. — 
Sir  Richard  Baker. 

Verse  16. — Bless  God  for  the  privilege  of  being  the  children  of  godly  parents. 
Better  be  the  child  of  a  godly  than  of  a  wealthy  parent.  I  hope  none  of  you  are  of 
so  vile  a  spirit  as  to  contemn  your  parents  because  of  their  piety.  Certainly  it  is  a 
great  privilege  when  you  can  go  to  God,  and  plead  your  Father's  covenant :  "Lord, 
truly  I  am  thy  servant ;  I  am  thy  servant,  and  the  son  of  thy  handmaid."  So  did 
Solomon,  1  Kings  viii.  25,  26,  "  Lord,  make  good  thy  word  to  thy  servant  David, 
my  father."  That  you  are  not  born  of  infidels,  nor  of  papists,  nor  of  upholders  of 
superstition  and  formality,  but  in  a  strict,  serious,  godly  family,  it  is  a  great  advantage 
that  you  have.  It  is  better  to  be  the  sons  of  faithful  ministers  than  of  nobles. — 
Thomas  Manton,  in  a  Sermon  preached  before  the  Sons  of  the  Clergy. 

Verse  16. — "Thou  hast  loosed  my  bonds."  Mercies  are  given  to  encourage  us  in 
God's  service,  and  should  be  remembered  to  that  end.  Rain  descends  upon  the 
earth,  not  that  it  might  be  more  barren,  but  more  fertile.  We  are  but  stewards  ; 
the  mercies  we  enjoy  are  not  our  own,  but  to  be  improved  for  our  Master's  service. 
Great  mercies  should  engage  to  great  obedience.  God  begins  the  Decalogue  with 
a  memorial  of  his  mercy  in  bringing  the  Israelites  out  of  Egypt, — "  I  am  the  Lord 
thy  God,  which  brought  thee  out  of  the  land  of  Egypt."  How  affectionately  doth 
the  Psalmist  own  his  relation  to  God  as  his  servant,  when  he  considers  how  God 
had  loosed  his  bonds :  "O  LOUD,  truly  I  am  thy  servant ;  thou  hast  loosed  my  bonds  ! " 
the  remembrance  of  thy  mercy  shall  make  me  know  no  relation  but  that  of  a  servant 
to  thee.  When  we  remember  what  wages  we  have  from  God,  we  must  withal  re 
member  that  we  owe  more  service,  and  more  liveliness  in  service,  to  him.  Duty 
is  but  the  ingenuous  consequent  of  mercy.  It  is  irrational  to  encourage  ourselves 
in  our  way  to  hell  by  a  remembrance  of  heaven,  to  foster  a  liberty  in  sin  by  a  con 
sideration  of  God's  bounty.  When  we  remember  that  all  we  have  or  are  is  the  gift  of 
God's  liberality,  we  should  think  ourselves  obliged  to  honour  him  with  all  that  we 
have,  for  he  is  to  have  honour  from  all  his  gifts.  It  is  a  sign  we  aimed  at  God's 
glory  in  begging  mercy,  when  we  also  aim  at  God's  glory  in  enjoying  it.  It  is  a  sign 
that  love  breathed  the  remembrance  of  mercy  into  our  hearts,  when  at  the  same 
time  it  breathes  a  resolution  into  us  to  improve  it.  It  is  not  our  tongues,  but  our 
lives  must  praise  him.  Mercies  are  not  given  to  one  member,  but  to  the  whole  man. — 
Stephen  Charnock. 

Verse  17. — "The  sacrifice  of  thanksgiving." 

"  When  all  the  heart  is  pure,  each  warm  desire 
Sublimed  by  holy  love's  ethereal  fire, 
On  winged  words  our  breathing  thoughts  may  rise, 
And  soar  to  heaven,  a  grateful  sacrifice." 

James  Scott. 

Verse  18. — "Vows."  Are  well-composed  vows  such  promoters  of  religion  ?  and 
are  they  to  be  made  so  warily  ?  and  do  they  bind  so  strictly  ?  Then  be  sure  to 
wait  until  God  give  you  just  and  fit  seasons  for  vowing.  Be  not  over-hasty  to  vow  : 
it  is  an  inconsiderate  and  foolish  haste  of  Christians  to  make  more  occasions  of  vowing 
than  God  doth  make  for  them.  Make  your  vows,  and  spare  not,  so  often  as  God 
bids  you  ;  but  do  not  do  it  oftener.  You  would  wonder  I  should  dissuade  you 
from  vowing  often,  when  you  have  such  constant  mercies  ;  and  wonder  well  you 
might,  if  God  did  expect  your  extraordinary  bond  and  security  for  every  ordinary 
mercy  :  but  he  requires  it  not ;  he  is  content  with  ordinary  security  of  gratitude 
for  ordinary  mercies  ;  when  he  calls  for  extraordinary  security  and  acknowledgment, 
by  giving  extraordinary  mercies,  then  give  it  and  do  it. — Henry  Hurst. 

Verse  18. — "Now." — God  gave  an  order  that  no  part  of  the  thankoffering  should 
be  kept  till  the  third  day,  to  teach  us  to  present  our  praises  when  benefits  are  newly 
received,  which  else  would  soon  wax  stale  and  putrefy  as  fish  doth.  "/  will  pay 
my  vows  now,"  saith  David. — Samuel  Clarke  (1599 — 1682)  in  "A  Mirrour  or  Looking- 
glasse,  both  for  Saints  and  Sinners." 

Verse  18. — "In  the  presence  of  all  his  people."  For  good  example's  sake.  This 
also  was  prince-like,  Ezek.  xlvi.  10.  The  king's  seat  in  the  sanctuary  was  open, 
that  all  might  see  him  there,  2  Kings  xi.  14,  and  xxiii.  3. — John  Trapp. 


94  EXPOSITIONS    OF    THE    PSALMS. 

Verse  18. — "In  the  presence  of  all  his  people."  Be  bold,  be  bold,  ye  servants  of 
the  Lord,  in  sounding  forth  the  praises  of  your  God.  Go  into  presses  of  people  ; 
and  in  the  midst  of  them  praise  the  Lord.  Wicked  men  are  over-bold  in  pouring 
forth  their  blasphemies  to  the  dishonour  of  God  ;  they  care  not  who  hear  them. 
They  stick  not  to  do  it  in  the  midst  of  cities.  Shall  they  be  more  audacious  to 
dishonour  God,  than  ye  zealous  to  honour  him  ?  Assuredly  Christ  will  shew  himself 
as  forward  to  confess  you,  as  you  are,  or  can  be  to  confess  him.  Matt.  x.  32.  This 
holy  boldness  is  the  ready  way  to  glory. —  William  Gouge. 

Verse  19  (second  clause). — He  does  not  simply  say  in  the  midst  of  Jerusalem  : 
but,  "in  the  midst  of  thee,  O  Jerusalem."  He  speaks  to  the  city  as  one  who  loved  it 
and  delighted  in  it.  We  see  here,  how  the  saints  were  affected  towards  the  city  in 
which  was  the  house  of  God.  Thus  we  should  be  moved  in  spirit  towards  that  church 
in  which  God  dwells,  the  temple  he  inhabits,  which  is  built  up,  not  of  stones,  but 
of  the  souls  of  the  faithful. — Wolfgang  Musculus. 


HINTS    TO    PREACHERS. 

Verses  1,  2.— I.  Present—"  I  love."  II.  Past—"  He  hath."  III.  Future— 
"  I  will." 

Verses  1,  2. — Personal  experience  in  reference  to  prayer.  I.  We  have  prayed, 
often,  constantly,  in  different  ways,  etc.  II.  We  have  been  heard.  A  grateful 
retrospect  of  usual  answers  and  of  special  answers.  III.  Love  to  God  has  thus 
been  promoted.  IV.  Our  sense  of  the  value  of  prayer  has  become  so  intense  that 
we  cannot  cease  praying. 

Verses  1,  2,  9. — If  you  cast  your  eyes  on  the  first  verse  of  the  Psalm,  you  find 
a  profession  of  love — "/  love  the  LORD  "  ;  if  on  the  second,  a  promise  of  prayer — "/ 
will  call  on  the  LORD" ;  if  on  the  ninth,  a  resolve  of  walking — "/  will  walk  before  the 
LORD."  There  are  three  things  should  be  the  object  of  a  saint's  care,  the  devotion 
of  the  soul,  profession  of  the  mouth,  and  conversation  of  the  life  :  that  is  the  sweetest 
melody  in  God's  ears,  when  not  only  the  voice  sings,  but  the  heartstrings  keep  tune, 
and  the  hand  keepeth  time. — Nathanael  Hardy. 

Verse  2. — "  He  hath,"  and  therefore  "  I  will."     Grace  moving  to  action. 

Verses  2,  4,  13,  17. — Calling  upon  God  mentioned  four  times  very  suggestively — 
I  will  do  it  (verse  2),  I  have  tried  it  (4),  I  will  do  it  when  I  take  (13),  and  when  I 
offer  (17). 

Verses  2,  9,  13,  14,  17.— The  "  I  wills  "  of  the  Psalm.  I  will  call  (verse  2),  I  will 
walk  (9),  I  will  take  (13),  I  will  pay  (14),  I  will  offer  (17). 

Verses  3,  4,  8. — See  Spurgeon's  Sermon,  "  To  Souls  in  Agony,"  Metropolitan 
Tabernacle  Pulpit,  No.  1216. 

Verses  3— 5.— The  story  of  a  tried  soul.  I.  Where  I  was.  Verse  3.  II.  What 
I  did.  Verse  4.  III.  What  I  learned.  Verse  5. 

Verses  3 — 6. — I.  The  occasion.  1.  Bodily  affliction.  2.  Terrors  of  conscience. 
3.  Sorrow  of  heart.  4.  Self-accusation  :  "  I  found,"  etc.  II.  The  petition.  I. 
Direct :  "  I  called,"  etc.  2.  Immediate  :  "  then,"  when  the  trouble  came  ;  prayer 
was  the  first  remedy  sought,  not  the  last,  as  with  many.  3.  Brief — limited  to  the  one 
thing  needed  :  "  deliver  my  soul."  4.  Importunate  :  "  O  Lord,  I  beseech  thee." 
III.  The  restoration.  1.  Implied :  "  gracious,"  etc.,  v.  5.  2.  Expressed,  v.  6, 
generally  :  "  The  Lord  preserveth,"  etc.  ;  particularly  :  "  I  was  brought  low,"  etc.  : 
helped  me  to  pray,  helped  me  out  of  trouble  in  answer  to  prayer,  and  helped  me 
to  praise  him  for  the  mercy,  the  faithfulness,  the  grace,  shown  in  my  deliverance. 
God  is  glorified  through  the  afflictions  of  his  people  :  the  submissive  are  preserved 
in  them,  and  the  lowly  are  exalted  by  them. — G.  R. 

Verse  5. — I.  Eternal  grace,  or  the  purpose  of  love.  II.  Infinite  justice,  or 
the  difficulty  of  holiness.  III.  Boundless  mercy,  or  the  outcome  of  atonement. 

Verse  6. — I.  A  singular  class — "  simple."  II.  A  singular  fact — "  the  Lord 
preserveth  the  simple."  III.  A  singular  proof  of  the  fact — "  I  was,"  etc. 

Verse  1. — "Return  unto  thy  rest,  0  my  soul."     Rest  in  God  may  be  said  to  belong 


PSALM    THE    HUNDRED    AND    SIXTEENTH.  95 

to  the  people  of  God  on  a  fourfold  account.  I.  By  designation.  The  rest  which  the 
people  of  God  have  in  him  is  the  result  of  his  own  purpose,  and  design,  taken  up 
from  his  mere  good  pleasure  and  love.  II.  By  purchase.  The  rest  which  they  wanted 
as  creatures  they  had  forfeited  as  sinners.  This,  therefore,  Christ  laid  down  his 
life  to  procure.  III.  By  promise.  This  is  God's  kind  engagement.  He  has  said, 
"  My  presence  shall  go  with  thee,  and  I  will  give  thee  rest,"  Exod.  xxxiii.  14. 
IV.  By  their  own  choice  gracious  souls  have  a  rest  in  God. — D.  Wilcox. 

Verse  7. — "Return  unto  thy  rest,  O  my  soul."  When,  or  upon  what  occasion  a 
child  of  God  should  use  the  Psalmist's  language.  I.  After  converse  with  the  world 
in  the  business  of  his  calling  every  day.  II.  When  going  to  the  sanctuary  on  the 
Lord's-day.  III.  In  and  under  any  trouble  he  may  meet  with.  IV.  When  departing 
from  this  world  at  death. — D.  Wilcox. 

Verse  7. — I.  The  rest  of  the  soul :  "  My  rest,"  this  is  in  God.  1.  The  soul  was 
created  to  find  its  rest  in  God.  2.  On  that  account  it  cannot  find  rest  elsewhere. 
II.  Its  departure  from  that  rest.  This  is  implied  in  the  word  "  Return."  III.  Its 
return.  1.  By  repentance.  2.  By  faith,  in  the  way  provided  for  its  return.  3.  By 
prayer.  IV.  Its  encouragement  to  return.  1.  Not  in  itself,  but  in  God.  2.  Not 
in  the  justice,  but  in  the  goodness  of  God  :  "  for  the  Lord,"  etc.  "  The  goodness 
of  God  leadeth  thee  to  repentance." — G.  R. 

Verse  8. — The  trinity  of  experimental  godliness.  I.  It  is  a  unity — "  Thou 
hast  delivered  "  ;  all  the  mercies  come  from  one  source.  II.  It  is  a  trinity  of 
deliverance,  of  soul,  eyes,  feet ;  from  punishment,  sorrow,  and  sinning  ;  to  life, 
joy,  and  stability.  III.  It  is  a  trinity  in  unity  :  all  this  was  done  for  me  and  in 
me — "  my  soul,  mine  eyes,  my  feet." 

Verse    9. — The    effect    of    deliverance    upon    ourselves.     "  I    will    walk,"    etc. 

I.  Walk  by  faith  in  him.     II.  Walk  in  love  with  him.     III.  Walk  by  obedience 
to  him.— G.  R. 

Verses  10,  11. — I.  The  rule  :  "  I  believed,"  etc.  In  general  the  Psalmist  spoke 
what  he  had  well  considered  and  tested  by  his  own  experience,  as  when  he  said, 
"  I  was  brought  low  and  he  helped  me."  "  The  Lord  hath  dealt  bountifully  with 
me."  II.  The  exception  :  "  I  was  greatly  afflicted,  I  said,"  etc.  1.  He  spoke 
wrongfully  :  he  said  "  All  men  are  liars,"  which  had  some  truth  in  it,  but  was  not 
the  whole  truth.  2.  Hastily :  "  I  said  in  my  haste,"  without  due  reflection. 
3.  Angrily,  under  the  influence  of  affliction,  probably  from  the  unfaithfulness  of 
others.  Nature  acts  before  grace — the  one  by  instinct,  the  other  from  consideration. 
— G.  R. 

Verse  11. — A  hasty  speech.  I.  There  was  much  truth  in  it.  II.  It  erred  on 
the  right  side,  for  it  showed  faith  in  God  rather  than  in  the  creature.  III.  It  did 
err  in  being  too  sweeping,  too  severe,  too  suspicious.  IV.  It  was  soon  cured.  The 
remedy  for  all  such  hasty  speeches  is — Get  to  work  in  the  spirit  of  verse  12. 

Verse  12. — Overwhelming  obligations.     I.  A  sum  in  arithmetic — "  all  his  benefits." 

II.  A  calculation  of  indebtedness — "  What  shall  I  render  ?  "     III.  A  problem  for 
personal  solution — "  What  shall  I  ?  "     See  Spurgeon's  Sermon,  No.  910. 

Verses  12,  14. — Whether  well-composed  religious  vows  do  not  exceedingly 
promote  religion.  Sermon  by  Henry  Hurst,  A.M.,  in  "  The  Morning  Exercises." 

Verse  13. — Sermon  on  the  Lord's  supper.  We  take  the  cup  of  the  Lord — I.  In 
memory  of  him  who  is  our  salvation.  II.  In  token  of  our  trust  in  him.  III.  In 
evidence  of  our  obedience  to  him.  IV.  In  type  of  communion  with  him.  V. 
In  hope  of  drinking  it  new  with  him  ere  long. 

Verse  13. — The  various  cups  mentioned  in  Scripture  would  make  an  interesting 
subject. 

Verse  14. — "Now."     Or  the  excellence  of  time  present. 

Verse  15. — I.  The  declaration.  Not  the  death  of  the  wicked,  nor  even  the  death 
of  the  righteous  is  in  itself  precious  ;  but,  1,  because  their  persons  are  precious 
to  him.  2.  Because  their  experience  in  death  is  precious  to  him.  3.  Because  of 
their  conformity  in  death  to  their  Covenant-Head  ;  and  4.  Because  it  puts  an  end 
to  their  sorrows,  and  translates  them  to  their  rest.  II.  7/s  manifestation.  1.  In 
preserving  them  from  death.  2.  In  supporting  them  in  death.  3.  In  giving  them 
victory  over  death.  4.  In  glorifying  them  after  death. 

Verse  15. — See  Spurgeon's  Sermon,  "  Precious  Deaths,"  No.  1036. 

Verse  16. — Holy  Service.  I.  Emphatically  avowed.  II.  Honestly  rendered — 
"  truly."  III.  Logically  defended — "  son  of  thine  handmaid."  IV.  Consistent 
with  conscious  liberty. 


96  EXPOSITIONS    OF    THE    PSALMS. 

Verse  17. — This  is  due  to  our  God,  good  for  ourselves,  and  encouraging  to  others. 

Verse  17. — "The  sacrifice  of  thanksgiving."  I.  How  it  may  be  rendered.  In 
secret  love,  in  conversation,  in  sacred  song,  in  public  testimony,  in  special  gifts 
and  works.  II.  Why  we  should  render  it.  For  answered  prayers  (verses  1,  2), 
memorable  deliverances  (3),  choice  preservation  (6)  ;  remarkable  restoration  (7,  8), 
and  for  the  fact  of  our  being  his  servants  (16).  III.  When  should  we  render  it. 
Now,  while  the  mercy  is  on  the  memory,  and  as  often  as  fresh  mercies  come  to  us. 

Verse  18. — I.  How  vows  may  be  paid  in  public.  By  going  to  public  worship 
as  the  first  thing  we  do  when  health  is  restored.  By  uniting  heartily  in  the  song. 
By  coming  to  the  communion.  By  special  thankoffering.  By  using  fit  oppor 
tunities  for  open  testimony  to  the  Lord's  goodness.  II.  The  special  difficulty  in 
the  matter.  To  pay  them  to  the  Lord,  and  not  in  ostentation  or  as  an  empty  form. 
III.  The  peculiar  usefulness  of  the  public  act.  It  interests  others,  touches  their 
hearts,  reproves,  encourages,  etc. 

Verse  19. — The  Christian  at  home.  I.  In  God's  house.  II.  Among  the  saints. 
III.  At  his  favourite  work,  "  Praise." 


PSALM    CXVI1. 

SUBJECT. — This  Psalm,  which  is  very  little  in  its  letter,  is  exceedingly  large  in  Its 
spirit ;  for,  bursting  beyond  all  bounds  of  race  or  nationality,  it  calls  upon  all  mankind 
to  praise  the  name  of  the  Lord.  In  all  probability  it  was  frequently  used  as  a  brief 
hymn  suitable  for  almost  every  occasion,  and  especially  when  the  time  for  worship  wan 
short.  Perhaps  it  was  also  sung  at  the  commencement  or  at  the  close  of  other  Psalms, 
just  as  we  now  use  the  doxology.  It  would  have  served  either  to  open  a  service  or  to 
conclude  it.  It  is  both  short  and  sweet.  The  same  divine  Spirit  which  expatiates  in 
the  119//1,  here  condenses  his  utterances  into  two  short  verses,  but  yet  the  same  infinite 
fulness  is  present  and  perceptible.  It  may  be  worth  noting  that  this  is  at  once  the  shortest 
chapter  of  the  Scriptures  and  the  central  portion  of  the  whole  Bible. 

EXPOSITION. 

{"")  PRAISE  the  LORD,  all  ye  nations  :   praise  him,  all  ye  people. 

^>^      2  For  his  merciful  kindness  is  great  toward  us  :   and  the  truth  of  the 

LORD  endureth  for  ever.     Praise  ye  the  LORD. 

1.  "O  praise  the  LORD,  all  ye  nations."     This  is  an  exhortation  to  the  Gentiles 
to  glorify  Jehovah,  and  a  clear  proof  that  the  Old  Testament  spirit  differed  widely 
from  that  narrow  and  contracted  national  bigotry  with  which  the  Jews  of  our  Lord's 
day  became  so  inveterately  diseased.     The  nations  could  not  be  expected  to  join 
in  the  praise  of  Jehovah  unless  they  were  also  to  be  partakers  of  the  benefits  which 
Israel  enjoyed  ;    and  hence  the  Psalm  was  an  intimation  to  Israel  that  the  grace 
and  mercy  of  their  God  were  not  to  be  confined  to  one  nation,  but  would  in  happier 
days  be  extended  to  all  the  race  of  man,  even  as  Moses  had  prophesied  when  he  said, 
"  Rejoice,  O  ye  nations,  his  people."  (Deut.  xxxii.  43),  for  so  the  Hebrew  has  it. 
The  nations  were  to  be  his  people.     He  would  call  them  a  people  that  were  not  a 
people,  and  her  beloved  that  was  not  beloved.     We  know  and  believe  that  no  one 
tribe  of  men  shall  be  unrepresented  in  the  universal  song  which  shall  ascend  unto 
the  Lord  of  all.     Individuals  have  already  been  gathered  out  of  every  kindred  and 
people  and  tongue  by  the  preaching  of  the  gospel,  and  these  have  right  heartily 
joined  in  magnifying  the  grace  which  sought  them  out,  and  brought  them  to  know 
the  Saviour.     These  are  but  the  advance-guard  of  a  number  which  no  man  can 
number  who  will  come  ere  long  to  worship  the  all-glorious  One.     "Praise  him,  all 
ye  people."     Having  done  it  once,  do  it  again,  and  do  it  still  more  fervently,  daily 
increasing  in  the  reverence  and  zeal  with  which  you  extol  the  Most  High.     Not 
only  praise  him  nationally  by  your  rulers,  but  popularly  in  your  masses.     The 
multitude  of  the  common  folk  shall  bless  the  Lord.     Inasmuch  as  the  matter  is 
spoken  of  twice,  its  certainty  is  confirmed,  and  the  Gentiles  must  and  shall  extol 
Jehovah — all   of   them,    without    exception.     Under    the   gospel    dispensation    we 
worship  no  new  god,  but  the  God  of  Abraham  is  our  God  for  ever  and  ever  ;   the 
God  of  the  whole  earth  shall  he  be  called. 

2.  "For  his  merciful  kindness  is  great  toward  us."     By  which  is  meant  not  only 
his  great  love  toward  the  Jewish  people,  but  towards  the  whole  family  of  man. 
The  Lord  is  kind  to  us  as  his  creatures,  and  merciful  to  us  as  sinners,  hence  his 
merciful  kindness  to  us  as  sinful  creatures.     This  mercy  has  been  very  great,  or 
powerful.     The  mighty  grace  of  God  has  prevailed  even  as  the  waters  of  the  flood 
prevailed  over  the  earth  :   breaking  over  all   bounds,   it  has  flowed  towards   all 
portions  of  the  multiplied  race  of  man.     In  Christ  Jesus,  God  has  shown  mercy 
mixed  with  kindness,  and  that  to  the  very  highest  degree.     We  can  all  join  in  this 
grateful   acknowledgment,   and   in  the  praise  which  is  therefore  due.     "And  the 
truth  of  the  LORD  endureth  for  ever."     He  has  kept  his  covenant  promise  that  in  the 
seed  of  Abraham  should  all  nations  of  the  earth  be  blessed,  and  he  will  eternally 
keep  every  single  promise  of  that  covenant  to  all  those  who  put  their  trust  in  him. 
This  should  be  a  cause  of  constant  and  grateful  praise,  wherefore  the  Psalm  concludes 
as  it  began,  with  another  Hallelujah,  "Praise  ye  the  LORD." 

VOL.  v.  7 


EXPOSITIONS    OF    THE    PSALMS. 


EXPLANATORY    NOTES    AND    QUAINT    SAYINGS. 

Whole  Psalm. — A  very  short  Psalm  if  you  regard  the  words,  but  of  very  great 
compass  and  most  excellent  if  you  thoughtfully  consider  the  meaning.  There  are 
here  five  principal  points  of  doctrine. 

First,  the  calling  of  the  Gentiles,  the  Apostle  being  the  interpreter,  Rom.  xv.  11  ; 
but  in  vain  might  the  Prophet  invite  the  Gentiles  to  praise  Jehovah,  unless  they 
were  to  be  gathered  into  the  unity  of  the  faith  together  with  the  children  of 
Abraham. 

Second,  The  summary  of  the  Gospel,  namely,  the  manifestation  of  grace  and  truth, 
the  Holy  Spirit  being  the  interpreter,  John  i.  17. 

Third,  The  end  of  so  great  a  blessing,  namely,  the  worship  of  God  in  spirit  and 
in  truth,  as  we  know  that  the  kingdom  of  the  Messiah  is  spiritual. 

Fourth,  the  employment  of  the  subjects  of  the  great  King  is  to  praise  and  glorify 
Jehovah. 

Lastly,  the  privilege  of  these  servants  :  that,  as  to  the  Jews,  so  also  to  the  Gentiles, 
who  know  and  serve  God  the  Saviour,  eternal  life  and  blessedness  are  brought, 
assured  in  this  life,  and  prepared  in  heaven. — Mollerus. 

Whole  Psalm. — This  Psalm,  the  shortest  portion  of  the  Book  of  God,  is  quoted, 
and  given  much  value  to,  in  Rom.  xv.  And  upon  this  it  has  been  profitably 
observed,  "  It  is  a  small  portion  of  Scripture,  and  as  such  we  might  easily  overlook 
it.  But  not  so  the  Holy  Ghost.  He  gleans  up  this  precious  little  testimony  which 
speaks  of  grace  to  the  Gentiles,  and  presses  it  on  our  attention." — From  Bellett's 
Short  Meditations  on  the  Psalms,  chiefly  in  their  Prophetic  character,  1871. 

Whole  Psalm. — The  occasion  and  the  author  of  this  Psalm  are  alike  unknown. 
De  Wette  regards  it  as  a  Temple-Psalm,  and  agrees  with  Rosenmiiller  in  the  sup 
position  that  it  was  sung  either  at  the  beginning  or  the  end  of  the  service  in  the 
temple.  Knapp  supposes  that  it  was  used  as  an  intermediate  service,  sung  during 
the  progress  of  the  general  service  to  vary  the  devotion,  and  to  awaken  a  new  interest 
in  the  service,  either  sung  by  the  choir  or  by  the  whole  people. — Albert  Barnes. 

Whole  Psalm. — In  God's  worship  it  is  not  always  necessary  to  be  long  ;  few 
words  sometimes  say  what  is  sufficient,  as  this  short  Psalm  giveth  us  to  understand. 
— David  Dickson. 

Whole  Psalm. — This  is  the  shortest,  and  the  next  but  one  is  the  longest,  of  the 
Psalms.  There  are  times  for  short  hymns  and  long  hymns,  for  short  prayers  and 
long  prayers,  for  short  sermons  and  long  sermons,  for  short  speeches  and  long 
speeches.  It  is  better  to  be  too  short  than  too  long,  as  it  can  more  easily  be  mended. 
Short  addresses  need  no  formal  divisions  :  long  addresses  require  them,  as  in  the 
next  Psalm  but  one. — G.  Rogers. 

Verse  1. — "O  praise  the  LORD,"  etc.  The  praise  of  God  is  here  made  both  the 
beginning  and  the  end  of  the  Psalm  ;  to  show,  that  in  praising  God  the  saints  are 
never  satisfied  with  their  own  efforts,  and  would  infinitely  magnify  him,  even  as 
his  perfections  are  infinite.  Here  they  make  a  circle,  the  beginning,  middle,  and  end 
whereof  is  hallelujah.  In  the  last  Psalm,  when  David  had  said,  "  Let  everything 
that  hath  breath  praise  the  Lord,"  and  so  in  all  likelihood  had  made  an  end,  yet 
he  repeats  the  hallelujah  again,  and  cries,  "  Praise  ye  the  Lord."  The  Psalmist 
had  made  an  end  and  yet  he  had  not  done  ;  to  signify,  that  when  we  have  said 
our  utmost  for  God's  praise,  we  must  not  be  content,  but  begin  anew.  There  is 
hardly  any  duty  more  pressed  in  the  Old  Testament  upon  us,  though  less  practised, 
than  this  of  praising  God.  To  quicken  us  therefore  to  a  duty  so  necessary,  but 
so  much  neglected,  this  and  many  other  Psalms  were  penned  by  David,  purposely 
to  excite  us,  that  are  the  nations  here  meant,  to  consecrate  our  whole  lives  to  the 
singing  and  setting  forth  of  God's  worthy  praises. — Abraham  Wright. 

Verse  1. — "All  ye  nations."  Note:  each  nation  of  the  world  has  some  special 
gift  bestowed  on  it  by  God,  which  is  not  given  to  the  others,  whether  you  have 
regard  to  nature  or  grace,  for  which  it  ought  to  praise  God. — Le  Blanc. 

Verse  1. — "Praise  him."  A  different  word  is  here  used  for  "praise "  than 
in  the  former  clause  :  a  word  which  is  more  frequently  used  in  the  Chaldee,  Syriac, 
Arabic,  and  Ethiopic  languages  ;  and  signifies  the  celebration  of  the  praises  of  God 
with  a  high  voice. — John  Gill. 


PSALM    THE    HUNDRED    AND    SEVENTEENTH.  99 

Verse  2. — "For  his  merciful  kindness  is  great  toward  us."  We  cannot  part  from 
this  Psalm  without  remarking  that  even  in  the  Old  Testament  we  have  more  than 
one  instance  of  a  recognition  on  the  part  of  those  that  were  without  the  pale  of  the 
church  that  God's  favour  to  Israel  was  a  source  of  blessing  to  themselves.  Such 
were  probably  to  some  extent  the  sentiments  of  Hiram  and  the  Queen  of  Sheba, 
the  contemporaries  of  Solomon  ;  such  the  experience  of  Naaman  ;  such  the  virtual 
acknowledgments  of  Nebuchadnezzar  and  Darius  the  Mede.  They  beheld  "  his 
merciful  kindness  "  toward  his  servants  of  the  house  of  Israel,  and  they  praised 
him  accordingly. — John  Francis  Thrupp. 

Verse  2. — "For  his  merciful  kindness  is  great  toward  us."  Albeit  there  be  matter 
of  praise  unto  God  in  himself,  though  we  should  not  be  partakers  of  any  benefit 
from  him,  yet  the  Lord  doth  give  his  people  cause  to  praise  him  for  favours  to  them 
in  their  own  particular  cases. — David  Dickson. 

Verse  2. — "For  his  merciful  kindness  is  great."  •£?,  gabar,  is  strong  :  it  is  not 
only  great  in  bulk  or  number ;  but  it  is  powerful ;  it  prevails  over  sin,  Satan,  death 
and  hell. — Adam  Clarke. 

Verse  2. — "Merciful  kindness  ....  and  the  truth  of  the  LORD."  Here,  and 
so  in  divers  other  Psalms,  God's  mercy  and  truth  are  joined  together  ;  to  show 
that  all  passages  and  proceedings,  both  in  ordinances  and  in  providences,  whereby 
he  cometh  and  communicateth  himself  to  his  people  are  not  only  mercy,  though 
that  is  very  sweet,  but  truth  also.  Their  blessings  come  to  them  in  the  way  of 
promise  from  God,  as  bound  to  them  by  the  truth  of  his  covenant.  This  is  soul- 
satisfying  indeed  ;  this  turns  all  that  a  man  hath  to  cream,  when  every  mercy 
is  a  present  sent  from  heaven  by  virtue  of  a  promise.  Upon  this  account,  God's 
mercy  is  ordinarily  in  the  Psalms  bounded  by  his  truth  ;  that  none  may  either  presume 
him  more  merciful  than  he  hath  declared  himself  in  his  word  ;  nor  despair  of  finding 
mercy  gratis,  according  to  the  truth  of  his  promise.  Therefore,  though  thy  sins 
be  great,  believe  the  text,  and  know  that  God's  mercy  is  greater  than  thy  sins. 
The  high  heaven  covereth  as  well  tall  mountains  as  small  molehills,  and  mercy 
can  cover  all.  The  more  desperate  thy  disease,  the  greater  is  the  glory  of  thy 
physician,  who  hath  perfectly  cured  thee. — Abraham  Wright. 


HINTS    TO    PREACHERS. 

Whole  Psalm. — The  universal  kingdom.  I.  The  same  God.  II.  The  same 
worship.  III.  The  same  reason  for  it. 

Verse  2. — "Merciful  kindness."  In  God's  kindness  there  is  mercy,  because, 
I.  Our  sin  deserves  the  reverse  of  kindness.  II.  Our  weakness  requires  great  tender 
ness.  III.  Our  fears  can  only  be  so  removed. 

Verse  2  (last  clause). — I.  In  his  attribute — he  is  always  faithful.  II.  In  his 
revelation — always  infallible.  III.  In  his  action — always  according  to  promise. 


PSALM    CXVIII. 

AUTHOR  AND  SUBJECT. — In  the  book  of  Ezra,  iii.  10,  11,  we  read  that  "when  the 
builders  laid  the  foundation  of  the  temple  of  the  Lord,  they  set  the  priests  in  their  apparel 
with  trumpets,  and  the  Levites  the  sons  of  Asaph  with  cymbals,  to  praise  the  Lord,  after 
the  ordinance  of  David  king  of  Israel.  And  they  sang  together  by  course  in  praising 
and  giving  thanks  unto  the  Lord  ;  because  he  is  good,  for  his  mercy  endureth  for  ever 
toward  Israel.  And  all  the  people  shouted  with  a  great  shout,  when  they  praised  the 
Lord,  because  the  foundation  of  the  house  of  the  Lord  was  laid."  Now  the  words  mentioned 
in  Ezra  are  the  first  and  last  sentences  of  this  Psalm,  and  we  therefore  conclude  that 
the  people  chanted  the  whole  of  this  sublime  song ;  and,  moreover,  that  the  use  of  this 
composition  on  such  occasions  was  ordained  by  David,  whom  we  conceive  to  be  its  author. 
The  next  step  leads  us  to  believe  that  he  is  its  subject,  at  least  in  some  degree  ;  for  it  is 
clear  that  the  writer  is  speaking  concerning  himself  in  the  first  place,  though  he  may 
not  have  strictly  confined  himself  to  all  the  details  of  his  own  personal  experience.  That 
the  Psalmist  had  a  prophetic  view  of  our  Lord  Jesus  is  very  manifest ;  the  frequent 
quotations  from  this  song  in  the  New  Testament  prove  this  beyond  all  question  ;  but  at 
the  same  time  it  could  not  have  been  intended  that  every  particular  line  and  sentence 
should  be  read  in  reference  to  the  Messiah,  for  this  requires  very  great  ingenuity,  and 
ingenious  interpretations  are  seldom  true.  Certain  devout  expositors  have  managed 
to  twist  the  expression  of  the  seventeenth  verse,  "I  shall  not  die,  but  live,"  so  as  to  make 
it  applicable  to  our  Lord,  who  did  actually  die,  and  whose  glory  it  is  that  he  died  ; 
but  we  cannot  bring  our  minds  to  do  such  violence  to  the  words  of  holy  writ. 

The  Psalm  seems  to  us  to  describe  either  David  or  some  other  man  of  God  who  was 
appointed  by  the  divine  choice  to  a  high  and  honourable  office  in  Israel.  This  elect 
champion  found  himself  rejected  by  his  friends  and  fellow-countrymen,  and  at  the  same 
time  violently  opposed  by  his  enemies.  In  faith  in  God  he  battles  for  his  appointed 
place,  and  in  due  time  he  obtains  it  in  such  a  way  as  greatly  to  display  the  power  and 
goodness  of  the  Lord.  He  then  goes  up  to  the  house  of  the  Lord  to  offer  sacrifice, 
and  to  express  his  gratitude  for  the  divine  interposition,  all  the  people  blessing  him,  and 
wishing  him  abundant  prosperity.  This  heroic  personage,  whom  we  cannot  help  thinking 
to  be  David  himself,  broadly  typified  our  Lord,  but  not  in  such  a  manner  that  in  all 
the  minutise  of  his  struggles  and  prayers  we  are  to  hunt  for  parallels.  The  suggestion 
of  Alexander  that  the  speaker  is  a  typical  individual  representing  the  nation,  is 
ex  ceedingly  well  worthy  of  attention  ;  but  it  is  not  inconsistent  with  the  idea  that  a  personal 
leader  may  be  intended,  since  that  which  describes  the  leader  will  be  in  a  great  measure 
true  of  his  followers.  The  experience  of  the  Head  is  that  of  the  members,  and  both 
may  be  spoken  of  in  much  the  same  terms.  Alexander  thinks  that  the  deliverance  cele 
brated  cannot  be  identified  with  any  one  so  exactly  as  with  that  from  the  Babylonian 
exile  ;  but  we  judge  it  best  to  refer  it  to  no  one  incident  in  particular,  but  to  regard  it 
as  a  national  song,  adapted  alike  for  the  rise  of  a  chosen  hero,  and  the  building  of  a  temple. 
Whether  a  nation  is  re-founded  by  a  conquering  prince,  or  a  temple  founded  by  the  laying 
of  its  corner-stone  in  joyful  state,  the  Psalm  is  equally  applicable. 

DIVISION. — We  propose  to  divide  the  Psalm  thus,  from  verses  1  to  4  the  faithful 
are  called  upon  to  magnify  the  everlasting  mercy  of  the  Lord  ;  from  5  to  18  the  Psalmist 
gives  forth  a  narrative  of  his  experience,  and  an  expression  of  his  faith ;  in  verses 
19  to  21  he  asks  admittance  into  the  house  of  the  Lord,  and  begins  the  acknowledgment 
of  tht  divine  salvation.  In  verses  22  to  27  the  priests  and  people  recognize  their  ruler, 
magnify  the  Lord  for  him,  declare  him  blessed,  and  bid  him  approach  the  altar  with 
his  sacrifice.  In  the  two  closing  verses  the  grateful  hero  himself  exalts  God  the  ever- 
merciful. 

EXPOSITION. 

f~\  GIVE  thanks  unto  the  LORD  ;  for  he  is  good  ;  because  his  mercy  endureth 
^^^     for  ever. 

2  Let  Israel  now  say,  that  his  mercy  endureth  for  ever. 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  101 

3  Let  the  house  of  Aaron  now  say,  that  his  mercy  endureth  for  ever. 

4  Let  them  now  that  fear  the  LORD  say,  that  his  mercy  endureth  for  ever. 

1.  "0  give   (hanks   unto   the  LORD."     The   grateful   hero   feels   that   he   cannot 
himself  alone  sufficiently  express  his  thankfulness,  and  therefore  he  calls  in  the 
aid  of  others.     Grateful  hearts  are  greedy  of  men's  tongues,  and  would  monopolize 
them  all  for  God's  glory.     The  whole  nation  was  concerned  in  David's  triumphant 
accession,  and  therefore  it  was  right  that  they  should  unite  in  his  adoring  song  of 
praise.     The  thanks  were  to  be  rendered  unto  Jehovah  alone,  and  not  to  the  patience 
or  valour  of  the  hero  himself.     It  is   always  well  to   trace  our  mercies  to  him  who 
bestows  them,  and  if  we  cannot  give  him  anything  else,  let  us  at  any  rate  give  him 
our  thanks.     We  must  not  stop  short  at  the  second  agent,  but  rise  at  once  to  the 
first  cause,  and  render  all  our  praises  unto  the  Lord  himself.     Have  we  been  of  a 
forgetful  or  murmuring  spirit  ?     Let  us  hear  the  lively  language  of  the  text,  and 
allow  it  to  speak  to  our  hearts  :    "  Cease  your  complainings,  cease  from  all  self- 
glorification,  and  give  thanks  unto  the  Lord."     "For  he  is  good."     This  is  reason 
enough  for  giving  him  thanks  ;    goodness  is  his  essence  and  nature,  and  therefore 
he  is  always  to  be  praised  whether  we  are  receiving  anything  from  him  or  not.     Those 
who  only  praise  God  because  he  does  them  good  should  rise  to  a  higher  note  and 
give  thanks  to  him  because  he  is  good.     In  the  truest  sense  he  alone  is  good,  "  There 
is  none  good  but  one,  that  is  God  "  ;    therefore  in  all  gratitude  the  Lord  should 
have  the  royal  portion.     If  others  seem  to  be  good,  he  is  good.     If  others  are  good 
in  a  measure,  he  is  good  beyond  measure.     When  others  behave  badly  to  us,  it  should 
only  stir  us  up  the  more  heartily  to  give  thanks  unto  the  Lord,  because  he  is  good  ; 
and  when  we  ourselves  are  conscious  that  we  are  far  from  being  good,  we  should 
only  the  more  reverently  bless  him  that  "  he  is  good."     We  must  never  tolerate 
an  instant's  unbelief  as  to  the  goodness  of  the  Lord  ;    whatever  else  may  be  ques 
tionable,  this  is  absolutely  certain,  that  Jehovah  is  good  ;    his  dispensations  may 
vary,  but  his  nature  is  always  the  same,  and  always  good.     It  is  not  only  that 
he  was  good,  and  will  be  good,  but  he  is  good,  let  his  providence  be  what  it  may. 
Therefore  let  us  even  at  this  present  moment,  though  the  skies  be  dark  with  clouds, 
yet  give  thanks  unto  his  name. 

"Because  his  mercy  endureth  for  ever."  Mercy  is  a  great  part  of  his  goodness, 
and  one  which  more  concerns  us  than  any  other,  for  we  are  sinners  and  have  need 
of  his  mercy.  Angels  may  say  that  he  is  good,  but  they  need  not  his  mercy  and 
cannot  therefore  take  an  equal  delight  in  it ;  inanimate  creation  declares  that 
he  is  good,  but  it  cannot  feel  his  mercy,  for  it  has  never  transgressed  ;  but  man, 
deeply  guilty  and  graciously  forgiven,  beholds  mercy  as  the  very  focus  and  centre 
of  the  goodness  of  the  Lord.  The  endurance  of  the  divine  mercy  is  a  special  subject 
for  song  :  notwithstanding  our  sins,  our  trials,  our  fears,  his  mercy  endureth  for  ever. 
The  best  of  earthly  joys  pass  away,  and  even  the  world  itself  grows  old  and  hastens 
to  decay,  but  there  is  no  change  in  the  mercy  of  God  ;  he  was  faithful  to  our  fore 
fathers,  he  is  merciful  to  us,  and  will  be  gracious  to  our  children  and  our  children's 
children.  It  is  to  be  hoped  that  the  philosophical  interpreters  who  endeavour  to 
clip  the  word  "  for  ever  "  into  a  mere  period  of  time  will  have  the  goodness  to  let 
this  passage  alone.  However,  whether  they  do  or  not,  we  shall  believe  in  endless 
mercy — mercy  to  eternity.  The  Lord  Jesus  Christ,  who  is  the  grand  incarnation 
of  the  mercy  of  God,  calls  upon  us  at  every  remembrance  of  him  to  give  thanks 
unto  the  Lord,  for  "  he  is  good." 

2.  "Let  Israel  now  say,  that  his  mercy  endureth  for  ever."     God  had  made  a 
covenant  with  their  forefathers,  a  covenant  of  mercy  and  love,  and  to  that  covenant 
he  was  faithful  evermore.     Israel  sinned  in  Egypt,  provoked  the  Lord  in  the  wilder 
ness,  went  astray  again  and  again  under  the  judges,  and  trangressed  at  all  times  ; 
and  yet  the  Lord  continued  to  regard  them  as  his  people,  to  favour  them  with  his 
oracles,  and  to  forgive  their  sins.     He  speedily  ceased  from  the  chastisements  which 
they  so  richly  deserved,  because  he  had  a  favour  towards  them.     He  put  his  rod 
away  the  moment  they  repented,  because  his  heart  was  full  of  compassion.     "  His 
mercy  endureth  for  ever  "  was   Israel's  national  hymn,  which,  as  a  people,  they 
had  been  called  upon  to  sing  upon  many  former  occasions  ;    and  now  their  leader, 
who  had  at  last  gained  the  place  for  which  Jehovah  had  destined  him,  calls  upon 
the  whole  nation  to  join  with  him  in  extolling,  in  this  particular  instance  of   the 
divine  goodness,  the  eternal  mercy  of  the  Lord.     David's  success  was  mercy  to 
Israel,  as  well  as  mercy  to  himself.     If  Israel  does  not  sing,  who  will  ?     If  Israel 


102  EXPOSITIONS    OF    THE    PSALMS. 

does  not  sing  of  mercy,  who  can  ?     If  Israel  does  not  sing  when  the  Son  of  David 
ascends  the  throne,  the  very  stones  will  cry  out. 

3.  "Let  the  house  of  Aaron  now  say,  that  his  mercy  endureth  for  ever."     The  sons 
of  Aaron  were  specially  set  apart  to  come  nearest  to  God,  and  it  was  only  because 
of   his  mercy  that  they  were   enabled  to  live  in  the  presence  of  the  thrice  holy 
Jehovah,  who  is  a  consuming  fire.     Every  time  the  morning  and  evening  lamb 
was  sacrificed,  the  priests  saw  the  continual  mercy  of  the  Lord,  and  in  all  the  holy 
vessels  of  the  sanctuary,  and  all  its  services  from  hour  to  hour,  they  had  renewed 
witness  of   the  goodness  of   the  Most  High.     When   the  high  priest  went  in  unto 
the  holy  place  and  came  forth  accepted,  he  might,  above  all  men,  sing  of  the  eternal 
mercy.     If  this  Psalm  refers  to  David,  the  priests  had  special  reason  for  thankfulness 
on  his  coming  to  the  throne,  for  Saul  had  made  a  great  slaughter  among  them,  and 
had  at  various  times  interfered  with  their  sacred  office.     A  man  had  now  come 
to  the  throne  who  for  their  Master's  sake  would  esteem  them,  give  them  their  dues, 
and  preserve  them  safe  from  all  harm.     Our  Lord  Jesus,  having  made  all  his  people 
priests  unto  God,  may  well  call  upon  them  in  that  capacity  to  magnify  the  ever 
lasting  mercy  of  the  Most  High.     Can  any  one  of  the  royal  priesthood  be  silent  ? 

4.  "Let  them  now  that  fear  the  LORD  say,  that  his  mercy  endureth  for  ever."     If 
there  were  any  throughout  the  world  who  did  not  belong  to  Israel  after  the  flesh, 
but  nevertheless  had  a  holy  fear  and  lowly  reverence  of  God,  the  Psalmist  calls  upon 
them  to  unite  with  him  in  his  thanksgiving,  and  to  do  it  especially  on  the  occasion 
of  his  exaltation  to  the  throne  ;    and  this  is  no  more  than  they  would  cheerfully 
agree  to  do,  since  every  good  man  in  the  world  is  benefited  when  a  true  servant  of 
God  is  placed  in  a  position  of  honour  and  influence.     The  prosperity  of  Israel  through 
the  reign  of  David  was  a  blessing  to  all  who  feared  Jehovah.     A  truly  God-fearing 
man  will  have  his  eye  much  upon  God's  mercy,  because  he  is  deeply  conscious  of 
his  need  of  it,  and  because  that  attribute  excites  in  him  a  deep  feeling  of  reverential 
awe.     "  There  is  forgiveness  with  thee  that  thou  mayest  be  feared." 

In  the  three  exhortations,  to  Israel,  to  the  house  of  Aaron,  and  to  them  that  fear 
the  Lord,  there  is  a  repetition  of  the  exhortation  to  say,  "  that  his  mercy  endureth 
for  ever."  We  are  not  only  to  believe,  but  to  declare  the  goodness  of  God  ;  truth 
is  not  to  be  hushed  up,  but  proclaimed.  God  would  have  his  people  act  as  witnesses, 
and  not  stand  silent  in  the  day  when  his  honour  is  impugned.  Specially  is  it  our 
joy  to  speak  out  to  the  honour  and  glory  of  God  when  we  think  upon  the  exaltation 
of  his  dear  Son.  We  should  shout  "  Hosannah,"  and  sing  loud  "  Hallelujahs  " 
when  we  behold  the  stone  which  the  builders  rejected  lifted  into  its  proper  place. 

In  each  of  the  three  exhortations  notice  carefully  the  word  "now."  There  is  no 
time  like  time  present  for  telling  out  the  praises  of  God.  The  present  exaltation 
of  the  Son  of  David  now  demands  from  all  who  are  the  subjects  of  his  kingdom 
continual  songs  of  thanksgiving  to  him  who  hath  set  him  on  high  in  the  midst  of 
Zion.  Now  with  us  should  mean  always.  When  would  it  be  right  to  cease  from 
praising  God,  whose  mercy  never  ceases  ? 

The  fourfold  testimonies  to  the  everlasting  mercy  of  God  which  are  now  before 
us  speak  like  four  evangelists,  each  one  declaring  the  very  pith  and  marrow  of  the 
gospel ;  and  they  stand  like  four  angels  at  the  four  corners  of  the  earth  holding  the 
winds  in  their  hands,  restraining  the  plagues  of  the  latter  days  that  the  mercy  and 
long-suffering  of  God  may  endure  towards  the  sons  of  men.  Here  are  four  cords 
to  bind  the  sacrifice  to  the  four  horns  of  the  altar,  and  four  trumpets  with  which  to 
proclaim  the  year  of  jubilee  to  every  quarter  of  the  world.  Let  not  the  reader  pass 
on  to  the  consideration  of  the  rest  of  the  Psalm  until  he  has  with  all  his  might  lifted 
up  both  heart  and  voice  to  praise  the  Lord,  "  for  his  mercy  endureth  for  ever." 

'*  Let  us  with  a  gladsome  mind 
Praise  the  Lord,  for  he  is  kind ; 
For  his  mercies  shall  endure 
Ever  faithful,  ever  sure." 

5  I  called  upon  the  LORD  in  distress  :   the  LORD  answered  me,  and  set  me 
in  a  large  place. 

6  The  LORD  is  on  my  side  ;   I  will  not  fear  :   what  can  man  do  unto  me  ? 

7  The  LORD  taketh  my  part  with  them  that  help  me  :    therefore  shall 
I  see  my  desire  upon  them  that  hate  me. 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  103 

8  It  is  better  to  trust  in  the  LORD  than  to  put  confidence  in  man. 

9  It  is  better  to  trust  in  the  LORD  than  to  put  confidence  in  princes. 

10  All  nations  compassed  me  about :   but  in  the  name  of  the  LORD  will 
I  destroy  them. 

11  They  compassed  me  about ;    yea,  they  compassed  me  about  :    but 
in  the  name  of  the  LORD  I  will  destroy  them. 

12  They  compassed  me  about  like  bees  ;   they  are  quenched  as  the  fire  of 
thorns  :  for  in  the  name  of  the  LORD  I  will  destroy  them. 

13  Thou  hast  thrust  sore  at  me  that  I    might    fall  :     but    the    LORD 
helped  me. 

14  The  LORD  is  my  strength  and  song,  and  is  become  my  salvation. 

15  The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous  : 
the  right  hand  of  the  LORD  doeth  valiantly. 

16  The  right  hand  of  the  LORD  is  exalted  :    the  right  hand  of  the  LORD 
doeth  valiantly. 

17  I  shall  not  die,  but  live,  and  declare  the  works  of  the  LORD. 

1 8  The  LORD  hath  chastened  me  sore  :    but  he  hath  not  given  me  over 
unto  death. 

5.  "/  called  upon  the  LORD  in  distress,"  or,  "  out  of  anguish  I  invoked  Jan." 
Nothing  was  left  him  but  prayer,  his  agony  was  too  great  for  aught  beside  ;    but 
having  the  heart  and  the  privilege  to  pray  he  possessed  all  things.     Prayers  which 
come  out  of  distress  generally  come  out  of  the  heart,  and  therefore  they  go  to  the 
heart  of  God.     It  is  sweet  to  recollect  our  prayers,  and  often  profitable  to  tell  others 
of  them  after  they  are  heard.     Prayer  may  be  bitter  in  the  offering,  but  it  will  be 
sweet  in  the  answering.     The  man  of  God  had  called  upon  the  Lord  when  he  was 
not  in  distress,  and  therefore  he  found  it  natural  and  easy  to  call  upon  him  when 
he  was  in  distress.     He  worshipped,  he  praised,  he  prayed  :   for  all  this  is  included 
in  calling  upon  God,  even  when  he  was  in  a  straitened  condition.     Some  read  the 
original  "  a  narrow  gorge  " ;    and  therefore  it  was  the  more  joy  to  him  when  he 
could  say  "  The  Lord  answered  me,  and  set  me  in  a  large  place."     He  passed  out 
of  the  defile  of  distress  into  the  well-watered  plain  of  delight.     He  says,  "  Jah  heard 
me  in  a  wide  place,"  for  God  is  never  shut  up,  or  straitened.     In  God's  case  hearing 
means  answering,  hence  the  translators  rightly  put,  "  The  Lord  answered  me," 
though  the  original  word  is  "heard."     The  answer  was  appropriate  to  the  prayer, 
for  he  brought  him  out  of  his  narrow  and  confined  condition  into  a  place  of  liberty 
where  he  could  walk  at  large,  free  from  obstruction  and  oppression.     Many  of  us 
can  join  with  the  Psalmist  in  the  declarations  of  this  verse  :    deep  was  our  distress 
on  account  of  sin,  and  we  were  shut  up  as  in  a  prison  under  the  law,  but  in  answer 
to  the  prayer  of  faith  we  obtained  the  liberty  of  full  justification  wherewith  Christ 
makes  men  free,  and  we  are  free  indeed.     It  was  the  Lord  who  did  it,  and  unto  his 
name  we  ascribe  all  the  glory  ;    we  had  no  merits,  no  strength,  no  wisdom,  all  we 
could  do  was  to  call  upon  him,  and  even  that  was  his  gift  ;  but  the  mercy  which  is  to 
eternity  came  to  our  rescue,  we  were  brought  out  of  bondage,  and  we  were  made 
to  delight  ourselves  in  the  length  and  breadth  of  a  boundless  inheritance.     What 
a  large  place  is  that  in  which  the  great  God  has  placed  us  !     All  things  are  ours,  all 
times  are  ours,  all  places  are  ours,  for  God  himself  is  ours  ;   we  have  earth  to  lodge 
in  and  heaven  to  dwell  in, — what  larger  place  can  be  imagined  ?     We  need  all  Israel, 
the  whole  house  of  Aaron,  and  all  them  that  fear  the  Lord,  to  assist  us  in  the  expression 
of  our  gratitude  ;    and  when  they  have  aided  us  to  the  utmost,  and  we  ourselves 
have  done  our  best,  all  will  fall  short  of  the  praises  that  are  due  to  our  gracious 
Lord. 

6.  "The  LORD  is  on  my  side,"  or,  he  is  "  for  me."     Once  his  justice  was  against 
me,  but  now  he  is  my  reconciled  God,  and  engaged  on  my  behalf.     The  Psalmist 
naturally  rejoiced  in  the  divine  help  ;    all  men  turned  against  him,  but  God  was 
his  defender  and  advocate,  accomplishing  the  divine  purposes  of  his  grace.      The 
expression  may  also  be  translated  "  to  me,"  that  is  to  say,  Jehovah  belongs  to  me, 
and  is  mine.     What  infinite  wealth  is  here  !     If  we  do  not  magnify  the  Lord  we 
are  of  all  men  most  brutish.     "/  will  not  fear."     He  does  not  say  that  he  should 


104  EXPOSITIONS    OF    THE    PSALMS. 

not  suffer,  but  that  he  would  not  fear  :  the  favour  of  God  infinitely  outweighed  the 
hatred  of  men,  therefore  setting  the  one  against  the  other  he  felt  that  he  had  no 
reason  to  be  afraid.  He  was  calm  and  confident,  though  surrounded  with  enemies, 
and  so  let  all  believers  be,  for  thus  they  honour  God.  "What  can  man  do  unto  me  ?  " 
He  can  do  nothing  more  than  God  permits  ;  at  the  very  uttermost  he  can  only  kill 
the  body,  but  he  hath  no  more  that  he  can  do.  God  having  purposed  to  set  his 
servant  upon  the  throne,  the  whole  race  of  mankind  could  do  nothing  to  thwart 
the  divine  decree  :  the  settled  purpose  of  Jehovah's  heart  could  not  be  turned  aside, 
nor  its  accomplishment  delayed,  much  less  prevented,  by  the  most  rancorous  hostility 
of  the  most  powerful  of  men.  Saul  sought  to  slay  David,  but  David  outlived  Saul, 
and  sat  upon  his  throne.  Scribe  and  Pharisee,  priest  and  Herodian,  united  in 
opposing  the  Christ  of  God,  but  he  is  exalted  on  high  none  the  less  because  of  their 
enmity.  The  mightiest  man  is  a  puny  thing  when  he  stands  in  opposition  to  God, 
yea,  he  shrinks  into  utter  nothingness.  It  were  a  pity  to  be  afraid  of  such  a  pitiful, 
miserable,  despicable  object  as  a  man  opposed  to  the  almighty  God.  The  Psalmist 
here  speaks  like  a  champion  throwing  down  the  gauntlet  to  all  comers,  defying  the 
universe  in  arms  ;  a  true  Bayard,  without  fear  and  without  reproach,  he  enjoys 
God's  favour,  and  he  defies  every  foe. 

7.  "The  LORD  taketh  my  part  with  them  that  help  me."    Jehovah  condescended  to 
be  in  alliance  with  the  good  man  and  his  comrades  ;    his  God  was  not  content  to 
look  on,  but  he  took  part  in  the  struggle.     What  a  consolatory  fact  it  is  that  the 
Lord  takes  our  part,  and  that  when  he  raises  up  friends  for  us  he  does  not  leave 
them  to  fight  for  us  alone,  but  he  himself  as  our  chief  defender  deigns  to  come  into 
the  battle  and  wage  war  on  our  behalf.     David  mentioned  those  that  helped  him, 
he  was  not  unmindful  of  his  followers  ;    there  is  a  long  record  of  David's  mighty 
men  in  the  book  of  Chronicles,  and  this  teaches  us  that  we  are  not  to  disdain  or 
think  little  of  the  generous  friends  who  rally  around  us  ;  but  still  our  great  dependence 
and  our  grand  confidence  must  be  fixed  upon  the  Lord  alone.     Without  him  the 
strong  helpers  fail  ;    indeed,  apart  from  him  in  the  sons  of  men  there  is  no  help  ; 
but  when  our  gracious  Jehovah  is  pleased  to  support  and  strengthen  those  who  aid 
us,  they  become  substantial  helpers  to  us. 

"Therefore  shall  I  see  my  desire  upon  them  that  hate  me."  The  words,  "my 
desire,"  are  added  by  the  translators  ;  the  Psalmist  said,  "  I  shall  look  upon  my 
haters  :  I  shall  look  them  in  the  face,  I  shall  make  them  cease  from  their  contempt, 
I  shall  myself  look  down  upon  them  instead  of  their  looking  down  upon  me.  I 
shall  see  their  defeat,  I  shall  see  the  end  of  them."  Our  Lord  Jesus  does  at  this 
moment  look  down  upon  his  adversaries,  his  enemies  are  his  footstool  ;  he  shall  look 
upon  them  at  his  second  coming,  and  at  the  glance  of  his  eyes  they  shall  flee  before 
him,  not  being  able  to  endure  that  look  with  which  he  shall  read  them  through  and 
through. 

8.  "//  is  better  to  trust  in  the  LOUD  than  to  put  confidence  in  man."     It  is  better  in 
all  ways,  for  first  of  all  it  is  wiser  :    God  is  infinitely  more  able  to  help,  and  more 
likely  to  help,  than  man,  and  therefore  prudence  suggests  that  we  put  our  confidence 
in  him  above  all  others.     It  is  also  morally  better  to  do  so,  for  it  is  the  duty  of  the 
creature  to  trust  in  the  Creator.     God  has  a  claim  upon  his  creatures'  faith,  he 
deserves  to  be  trusted  ;    and  to  place  our  reliance  upon  another  rather  than  upon 
himself,  is  a  direct  insult  to  his  faithfulness.     It  is  better  in  the  sense  of  safer,  since 
we  can  never  be  sure  of  our  ground  if  we  rely  upon  mortal  man,  but  we  are  always 
secure  in  the  hands  of  our  God.     It  is  better  in  its  effect  upon  ourselves  :   to  trust 
in  man  tends  to  make  us  mean,  crouching,  dependent ;  but  confidence  in  God  elevates, 
produces  a  sacred  quiet  of  spirit,  and  sanctifies  the  soul.     It  is,  moreover,  much 
better  to  trust  in  God,  as  far  as  the  result  is  concerned  ;  for  in  many  cases  the  human 
object  of  our  trust  fails  from  want  of  ability,  from  want  of  generosity,  from  want 
of  affection,  or  from  want  of  memory  ;    but  the  Lord,  so  far  from  failing,  does  for 
us  exceeding  abundantly  above  all  that  we  ask  or  even  think.     This  verse  is  written 
out  of  the  experience  of  many  who  have  first  of  all  found  the  broken  reeds  of  the 
creature  break  under  them,  and  have  afterwards  joyfully  found  the  Lord  to  be  a 
solid  pillar  sustaining  all  their  weight. 

9.  "//  is  belter  to  trust  in  the  LOUD  than  to  put  confidence  in  princes."  These  should 
be  the  noblest  of  men,  chivalrous  in  character,  and  true  to  the  core.  The  royal  word 
should  be  unquestionable.  They  are  noblest  in  rank  and  mightiest  in  power,  and 
yet  as  a  rule  princes  are  not  one  whit  more  reliable  than  the  rest  of  mankind.  A 
gilded  vane  turns  with  the  wind  as  readily  as  a  meaner  weathercock.  Princes  are 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  105 

but  men,  and  the  best  of  men  are  poor  creatures.  In  many  troubles  they  cannot 
help  us  in  the  least  degree  ;  for  instance,  in  sickness,  bereavement,  or  death  ;  neither 
can  they  assist  us  one  jot  in  reference  to  our  eternal  state.  In  eternity  a  prince's 
smile  goes  for  nothing  ;  heaven  and  hell  pay  no  homage  to  royal  authority.  The 
favour  of  princes  is  proverbially  fickle,  the  testimonies  of  worldlings  to  this  effect 
are  abundant.  All  of  us  remember  the  words  put  by  the  world's  great  poet  into 
the  lips  of  the  dying  Wolsey  ;  their  power  lies  in  their  truth  : — 

"  O  how  wretched 

Is  that  poor  man  that  hangs  on  princes'  favours  1 

There  is  betwixt  that  smile  we  would  aspire  to, 

That  sweet  aspect  of  princes,  and  their  ruin, 

More  pangs  and  fears  than  wars  or  women  have  ; 

And  when  he  falls,  he  falls  like  Lucifer, 

Never  to  hope  again.' 

Yet  a  prince's  smile  has  a  strange  witchery  to  many  hearts,  few  are  proof  against 
that  tuft-hunting  which  is  the  index  of  a  weak  mind.  Principle  has  been  forgotten 
and  character  has  been  sacrificed  to  maintain  position  at  court ;  yea,  the  manliness 
which  the  meanest  slave  retains  has  been  basely  bartered  for  the  stars  and  garters 
of  a  profligate  monarch.  He  who  puts  his  confidence  in  God,  the  great  King,  is 
thereby  made  mentally  and  spiritually  stronger,  and  rises  to  the  highest  dignity 
of  manhood  ;  in  fact,  the  more  he  trusts  the  more  is  he  free,  but  the  fawning  sycophant 
of  greatness  is  meaner  than  the  dirt  he  treads  upon.  For  this  reason  and  a  thousand 
others  it  is  infinitely  better  to  trust  in  the  Lord  than  to  put  confidence  in  princes. 

10.  "All  nations  compassed  me  about."     The  hero  of  the  Psalm,  while  he  had  no 
earthly  friend  upon  whom  he  could  thoroughly  rely,  was  surrounded  by  innumerable 
enemies,  who  heartily  hated  him.     He  was  hemmed  in  by  his  adversaries,  and 
scarce  could  find  a  loophole  of  escape  from  the  bands  which  made  a  ring  around 
him.     As  if  by  common  consent  all  sorts  of  people  set  themselves  against  him,  and 
yet  he  was  more  than  a  match  for  them  all,  because  he  was  trusting  in  the  name  of 
the  Lord.     Therefore  does  he  joyfully  accept  the  battle,  and  grasp  the  victory, 
crying,  "but  in  the  name  of  the  LORD  will  I  destroy  them,"  or  "  cut  them  in  pieces." 
They  thought  to  destroy  him,  but  he  was  sure  of  destroying  them  ;   they  meant  to 
blot  out  his  name,  but  he  expected  to  render  not  only  his  own  name  but  the  name 
of  the  Lord  his  God  more  illustrious  in  the  hearts  of  men.     It  takes  grand  faith  to 
be  calm  in  the  day  of  actual  battle,  and  especially  when  that  battle  waxes  hot ; 
but  our  hero  was  as  calm  as  if  no  fight  was  raging.     Napoleon  said  that  God  was 
always  on  the  side  of  the  biggest  battalions,  but  the  Psalmist-warrior  found  that 
the  Lord  of  hosts  was  with  the  solitary  champion,  and  that  in  his  name  the  battalions 
were  cut  to  pieces.     There  is  a  grand  touch  of  the  ego  in  the  last  sentence,  but  it  is 
so  evershadowed  with  the  name  of  the  Lord  that  there  is  none  too  much  of  it.     He 
recognized  his  own  individuality,  and  asserted  it  :    he  did  not  sit  still  supinely  and 
leave  the  work  to  be  done  by  God  by  some  mysterious  means  ;  but  he  resolved  with 
his  own  trusty  sword  to  set  about  the  enterprise,  and  so  become  in  God's  hand  the 
instrument  of  his  own  deliverance.     He  did  all  in  the  name  of  the  Lord,  but  he  did 
not  ignore  his  own  responsibility,  nor  screen  himself  from  personal  conflict,  for  he 
cried,  "/  will  destroy  them."     Observe  that  he  does  not  speak  of  merely  escaping 
from  them  like  a  bird  out  of  the  snare  of  the  fowler,  but  he  vows  that  he  will  carry 
the  war  into  his  enemies'  ranks,  and  overthrow  them  so  thoroughly  that  there  should 
be  no  fear  of  their  rising  up  a  second  time. 

11.  "They  compassed  me  about;    yea,  they  compassed  me  about."     He  had  such 
a  vivid  recollection  of  his  danger  that  his  enemies  seem  to  live  again  in  his  verses. 
\Ve  see  their  fierce  array,  and  their  cruel  combination  of  forces.     They  made  a 
double  ring,  they  surrounded  him  in  a  circle  of  many  ranks,  they  not  only  talked 
of  doing  so,  but  they  actually  shut  him  up  and  enclosed  him  as  within  a  wall.     His 
heart  had  vividly  realized  his  position  of  peril  at  the  time,  and  now  he  delights  to 
call  it  again  to  mind  in  order  that  he  may  the  more  ardently  adore  the  mercy  which 
made  him  strong  in  the  hour  of  conflict,  so  that  he  broke  through  a  troop,  yea, 
swept  a  host  to  destruction.     "But  in  the  name  of  the  LORD  will  I  destroy  them."     I 
will  subdue  them,  get  them  under  my  feet,  and  break  their  power  in  pieces.     He 
is  as  certain  about  the  destruction  of  his  enemies  as  he  was  assured  of  their  having 
compassed  him  about.     They  made  the  circle  three  and  four  times  deep,  but  for  all 
that  he  felt  confident  of  victory.     It  is  grand  to  hear  a  man  speak  in  this  fashion 
when  it  is  not  boasting,  but  the  calm  declaration  of  his  heartfelt  trust  in  God. 


106  EXPOSITIONS    OF    THE    PSALMS. 

12.  "They  compassed  me  about  like  bees."     They  seemed  to  be  everywhere,  like 
a  swarm  of  bees,  attacking  him  at  every  point ;   nimbly  flying  from  place  to  place, 
stinging  him  meanwhile,  and  inflicting  grievous  pain.     They  threatened  at  first  to 
baffle  him  :    what  weapon  could  he  use  against  them  ?     They  were  so  numerous, 
so  inveterate  ;  so  contemptible,  yet  so  audacious  ;  so  insignificant  and  yet  so  capable 
of  inflicting  agony,  that  to  the  eye  of  reason  there  appeared  no  possibility  of  doing 
anything  with  them.     Like  the  swarm  of  flies  in  Egypt,  there  was  no  standing  against 
them  ;    they  threatened  to  sting  a  man  to  death  with  their  incessant  malice,  their 
base  insinuations,  their  dastardly  falsehoods.     He  was  in  an  evil  case,  but  even  there 
faith  availed.     All-powerful  faith  adapts  itself  to  all  circumstances,  it  can  cast  out 
devils,  and  it  can  drive  out  bees.     Surely,  if  it  outlives  the  sting  of  death,  it  will 
not  die  from  the  sting  of  a  bee.     "They  are  quenched  as  the  fire  of  thorns."      Their 
fierce  attack  soon  came  to  an  end,  the  bees  lost  their  stings  and  the  buzz  of  the 
swarm  subsided  :   like  thorns  which  blaze  with  fierce  crackling  and  abundant  flame, 
but  die  out  in  a  handful  of  ashes  very  speedily,  so  did  the  nations  which  surrounded 
our  hero  soon  cease  their  clamour  and  come  to  an  inglorious  end.     They  were  soon 
hot  and  soon  cold,  their  attack  was  as  short  as  it  was  sharp.     He  had  no  need  to 
crush  the  bees,  for  like  crackling  thorns  they  died  out  of  themselves.     For  a  third 
time  he  adds,  "for  in  the  name  of  the  LORD  will  I  destroy  them,"  or  '  'cut  them  down,"  as 
men  cut  down  thorns  with  a  scythe  or  reaping-hook. 

What  wonders  have  been  wrought  in  the  name  of  the  Lord  !  It  is  the  battle-cry 
of  faith  before  which  its  adversaries  fly  apace.  "  The  sword  of  the  Lord  and  of 
Gideon  "  brings  instant  terror  into  the  midst  of  the  foe.  The  name  of  the  Lord 
is  the  one  weapon  which  never  fails  in  the  day  of  battle  :  he  who  knows  how  to  use 
it  may  chase  a  thousand  with  his  single  arm.  Alas  !  we  too  often  go  to  work  and 
to  conflict  in  our  own  name,  and  the  enemy  knows  it  not,  but  scornfully  enquires, 
"  Who  are  ye  ?  "  Let  us  take  care  never  to  venture  into  the  presence  of  the  foe 
without  first  of  all  arming  ourselves  with  this  impenetrable  mail.  If  we  knew  this 
name  better,  and  trusted  it  more,  our  life  would  be  more  fruitful  and  sublime. 
"Jesus,  the  name  high  over  all, 

In  hell,  or  earth,  or  sky, 

Angels  and  men  before  it  fall  ; 

And  devils  fear  and  fly." 

13.  "Thou  hast  thrust  sore  at  me,"  "  Thrusting,  thou  hast  thrust  at  me."     It  is 
a  vigorous  apostrophe,  in  which  the  enemy  is  described  as  concentrating  all  his 
thrusting  power  into  the  thrusts  which  he  gave  to  the  man  of  God.     He  thrust  again 
and  again  with  the  keenest  point,  even  as  bees  thrust  their  stings  into  their  victim. 
The  foe  had  exhibited  intense  exasperation,  and  fearful  determination,  nor  had  he 
been  without  a  measure  of  success  ;   wounds  had  been  given  and  received,  and  these 
smarted  much,  and  were  exceeding  sore.     Now,  this  is  true  of  many  a  tried  child 
of  God  who  has  been  wounded  by  Satan,  by  the  world,  by  temptation,  by  affliction  ; 
the  sword  has  entered  into  his  bones,  and  left  its  mark.     "That  I  might  fall."      This 
was  the  object  of  the  thrusting  :   to  throw  him  down,  to  wound  him  in  such  a  way 
that  he  would  no  longer  be  able  to  keep  his  place,  to  make  him  depart  from  his 
integrity,  and  lose  his  confidence  in  God.     If  our  adversaries  can  do  this  they  will 
have  succeeded  to  their  heart's  content :    if  we  fall  into  grievous  sin  they  will  be 
better  pleased  than  even  if  they  had  sent  the  bullet  of  the  assassin  into  our  heart, 
for  a  moral  death  is  worse  than  a  physical  one.     If  they  can  dishonour  us,  and  God 
in  us,  their  victory  will  be  complete.     "  Better  death  than  false  of  faith  "  is  the 
motto  of  one  of  our  noble  houses,  and  it  may  well  be  ours.     It  is  to  compass  our 
fall  that  they  compass  us ;  they  fill  us  with  their  venom  that  they  may  fill  us  with 
their  sin.      "But  the  LOUD  helped  me";   a  blessed  "but."     This  is  the  saving  clause. 
Other  helpers  were  unable  to  chase  away  the  angry  nations,  much  less  to  destroy 
all  the  noxious  swarms  ;  but  when  the  Lord  came  to  the  rescue  the  hero's  single  arm 
was  strong  enough  to  vanquish  all  his  adversaries.     How  sweetly  can  many  of  us 
repeat  in  the  retrospect  of  our  past  tribulations  this  delightful  sentence,  "  But  the 
Lord  helped  me."     I  was  assailed  by  innumerable  doubts  and  fears,  but  the  Lord 
helped  me  ;   my  natural  unbelief  was  terribly  inflamed  by  the  insinuations  of  Satan, 
but  the  Lord  helped  me  ;   multiplied  trials  were  rendered  more  intense  by  the  cruel 
assaults  of  men,  and  I  knew  not  what  to  do,  but  the  Lord  helped  me.     Doubtless, 
when  we  land  on  the  hither  shore  of  Jordan,  this  will  be  one  of  our  songs,  "  Flesh 
and  heart  were  failing  me,  and  the  adversaries  of  my  soul  surrounded  me  in  the 
swellings  of  Jordan,  but  the  Lord  helped  me.     Glory  be  unto  his  name." 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  107 

14.  "The  LORD  is  my  strength  and  song,"  my  strength  while  I  was  in  the  conflict, 
my  song  now  that  it  is  ended  ;    my  strength  against  the  strong,  and  my  song  over 
their  defeat.     He  is  far  from  boasting  of  his  own  valour  ;    he  ascribes  his  victory 
to  its  real  source,  he  has  no  song  concerning  his  own  exploits,  but  all  his  peans  are 
unto  Jehovah  Victor,  the  Lord  whose  right  hand  and  holy  arm  had  given  him  the 
victory.     "And  is  become  my  salvation."     The  poet  warrior  knew  that  he  was  saved, 
and  he  not  only  ascribed  that  salvation  unto  God,  but  he  declared  God  himself  to 
be    his   salvation.     It  is   an   all-comprehending   expression,   signifying   that    from 
beginning  to  end,  in  the  whole  and  in  the  details  of  it,  he  owed  his  deliverance  entirely 
to  the  Lord.     Thus  can  all  the  Lord's  redeemed  say,  "  Salvation  is  of  the  Lord." 
We  cannot  endure  any  doctrine  which  puts  the  crown  upon  the  wrong  head  and 
defrauds  the  glorious  King  of  his  revenue  of  praise.     Jehovah  has  done  it  all ;  yea, 
in  Christ  Jesus  he  is  all,  and  therefore  in  our  praises  let  him  alone  be  extolled.     It 
is  a  happy  circumstance  for  us  when  we  can  praise  God  as  alike  our  strength,  song, 
and  salvation  ;    for  God  sometimes  gives  a  secret  strength  to  his  people,  and  yet 
they  question  their  own  salvation,  and  cannot,  therefore,  sing  of  it.     Many  are,  no 
doubt,  truly  saved,  but  at  times  they  have  so  little  strength,  that  they  are  ready  to 
faint,  and  therefore  they  cannot  sing  :    when  strength  is  imparted  and  salvation  is 
realised  then  the  song  is  clear  and  full. 

15.  "The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous." 
They  sympathised  in  the  delight  of  their  leader  and  they  abode  in  their  tents  in 
peace,  rejoicing  that  one  had  been  raised  up  who,  in  the  name  of  the  Lord,  would 
protect  them  from  their  adversaries.     The  families  of  believers  are  happy,  and  they 
should  take  pains  to  give  their  happiness  a  voice  by  their  family  devotion.      The 
dwelling-place  of  saved  men  should  be  the  temple  of  praise  ;   it  is  but  righteous  that 
the  righteous  should  praise  the  righteous  God,  who  is  their  righteousness.       The 
struggling  hero  knew  that  the  voice  of  woe  and  lamentation  was  heard  in  the  tents 
of  his  adversaries,  for  they  had  suffered  severe  defeat  at  his  hands  ;    but  he  was. 
delighted  by  the  remembrance  that  the  nation  for  whom  he  had  struggled  would 
rejoice  from  one  end  of  the  land  to  the  other  at  the  deliverance  which  God  had 
wrought  by  his  means.     That  hero  of  heroes,  the  conquering  Saviour,  gives  to  all 
the  families  of  his  people  abundant  reasons  for  incessant  song  now  that  he  has  led 
captivity  captive  and  ascended  up  on  high.     Let  none  of  us  be  silent  in  our  house 
holds  :  if  we  have  salvation  let  us  have  joy,  and  if  we  have  joy  let  us  give  it  a  tongue 
wherewith  it  may  magnify  the  Lord.     If  we  hearken  carefully  to  the  music  which 
comes  from  Israel's  tents,  we  shall  catch  a  stanza  to  this  effect,  "the  right  hand  of  the 
LORD  doeth  valiantly":    Jehovah  has  manifested  his  strength,  given  victory  to  his 
chosen  champion,  and  overthrown  all  the  armies  of  the  foe.     "  The  Lord  is  a  man 
of  war,  the  Lord  is  his  name."     When  he  comes  to  blows,  woe  to  his  mightiest 
opponent. 

16.  "The  right  hand  of  the  LORD  is  exalted,"  lifted  up  to  smite  the  foeman,  or 
extolled  and  magnified  in  the  eyes  of  his  people.     It  is  the  Lord's  right  hand,  the 
hand  of  his  skill,  the  hand  of  his  greatest  power,  the  hand  which  is  accustomed  to 
defend  his  saints.     When  that  is  lifted  up,  it  lifts  up  all  who  trust  in  him,  and  it  casts 
down  all  who  resist  him.      "The  right  hand  of  the  LORD  doeth  valiantly."       The 
Psalmist  speaks  in  triplets,  for  he  is  praising  the  triune  God,  his  heart  is  warm  and 
he  loves  to  dwell  upon  the  note  ;   he  is  not  content  with  the  praise  he  has  rendered, 
he  endeavours  to  utter  it  each  time  more  fervently  and  more  jubilantly  than  before. 
He  had  dwelt  upon  the  sentence,  "  they  compassed  me  about,"  for  his  peril  from 
encircling  armies  was  fully  realised  ;  and  now  he  dwells  upon  the  valour  of  Jehovah's 
right  hand,  for  he  has  as  vivid  a  sense  of  the  presence  and  majesty  of  the  Lord. 
How  seldom  is  this  the  case  ;    the  Lord's  mercy  is  forgotten  and  only  the  trial  is 
remembered. 

17.  "I  shall  not  die,  but  live."     His  enemies  hoped  that  he  would  die,  and  perhaps 
he  himself  feared  he  should  perish  at  their  hand  :   the  news  of  his  death  may  have 
been  spread  among  his  people,  for  the  tongue  of  rumour  is  ever  ready  with  ill  news, 
the  false  intelligence  would  naturally  cause  great  sorrow  and  despondency,  but  he 
proclaims  himself  as  yet  alive  and  as  confident  that  he  shall  not  fall  by  the  hand  of 
the  destroyer.     He  is  cheerfully  assured  that  no  arrow  could  carry  death  between 
the  joints  of  his  harness,  and  no  weapon  of  any  sort  could  end  his  career.     His  time 
had  not  yet  come,  he  felt  immortality  beating  within  his  bosom.     Perhaps  he  had 
been  sick,  and  brought  to  death's  door,  but  he  had  a  presentiment  that  the  sickness 
was  not  unto  death,  but  to  the  glory  of  God.     At  any  rate,  he  knew  that  he  should 


108  EXPOSITIONS    OF    THE    PSALMS. 

not  so  die  as  to  give  victory  to  the  enemies  of  God  ;  for  the  honour  of  God  and  the 
good  of  his  people  were  both  wrapped  up  in  his  continued  success.  Feeling  that  he 
would  live  he  devoted  himself  to  the  noblest  of  purposes  :  he  resolved  to  bear  witness 
to  the  divine  faithfulness,  "and  declare  the  works  of  the  LORD."  He  determined  to 
recount  the  works  of  Jah  ;  and  he  does  so  in  this  Psalm,  wherein  he  dwells  with  love 
and  admiration  upon  the  splendour  of  Jehovah's  prowess  in  the  midst  of  the  fight. 
While  there  is  a  testimony  for  God  to  be  borne  by  us  to  any  one,  it  is  certain  that  we 
shall  not  be  hurried  from  the  land  of  the  living.  The  Lord's  prophets  shall  live  on 
in  the  midst  of  famine,  and  war,  and  plague,  and  persecution,  till  they  have  uttered 
all  the  words  of  their  prophecy  ;  his  priests  shall  stand  at  the  altar  unharmed  till 
their  last  sacrifice  has  been  presented  before  him.  No  bullet  will  find  its  billet  in 
our  hearts  till  we  have  finished  our  allotted  period  of  activity. 

"  Plagues  and  deaths  around  me  fly, 

Till  he  please  I  cannot  die  : 
Not  a  single  shaft  can  hit, 
Till  the  God  of  love  sees  fit." 

18.  "The  LORD  hath  chastened  me  sore."     This  is  faith's  version  of  the  former 
passage,  "  Thou  hast  thrust  sore  at  me  ;  "   for  the  attacks  of  the  enemy  are  chastise 
ments  from  the  hand  of  God.     The  devil  tormented  Job  for  his  own  purposes,  but 
in  reality  the  sorrows  of  the  patriarch  were  chastisements  from  the  Lord.    "  Chasten 
ing,  Jah  hath  chastened  me,"  says  our  poet :    as  much  as  to  say  that  the  Lord  had 
smitten  him  very  severely,  and  made  him  sorrowfully  to  know  the  full  weight  of 
his  rod.     The  Lord  frequently  appears  to  save  his  heaviest  blows  for  his  best-beloved 
ones  ;    if  any  one  affliction  be  more  painful  than  another  it  falls  to  the  lot  of  those 
whom  he  most  distinguishes  in  his  service.     The  gardener  prunes  his  best  roses 
with  most  care.     Chastisement  is  sent  to  keep  successful  saints  humble,  to  make 
them  tender  towards  others,  and  to  enable  them  to  bear  the  high  honours  which 
their  heavenly  Friend  puts  upon  them.     "But  he  hath  not  given  me  over  unto  death." 
This  verse,  like  the  thirteenth,  concludes  with  a  blessed  "  but,"  which  constitutes 
a  saving  clause.     The  Psalmist  felt  as  if  he  had  been  beaten  within  an  inch  of  his  life, 
but  yet  death  did  not  actually  ensue.     There  is  always  a  merciful  limit  to  the 
scourging  of  the  sons  of  God.     Forty  stripes  save  one  were  all  that  an  Israelite  might 
receive,  and  the  Lord  will  never  allow  that  one,  that  killing  stroke,  to  fall  upon  his 
children.     They  are  "  chastened,  but  not  killed  "  ;  their  pains  are  for  their  instruction, 
not  for  their  destruction.     By  these  things  the  ungodly  die,  but  gracious  Hezekiah 
could  say,  "  By  these  things  men  live,  and  in  all  these  things  is  the  life  of  my  spirit." 
No,  blessed  be  the  name  of  God,  he  may  chastise  us,  but  he  will  not  condemn  us  ; 
we  must  feel  the  smarting  rod,  but  we  shall  not  feel  the  killing  sword.     He  does 
not  give  us  over  unto  death  at  any  time,  and  we  may  be  quite  sure  that  he  has  not 
done  so  while  he  condescends  to  chasten  us,  for  if  he  intended  our  final  rejection 
he  would  not  take  the  pains  to  place  us  under  his  fatherly  discipline.     It  may  seem 
hard  to  be  under  the  afflicting  rod,  but  it  would  be  a  far  more  dreadful  thing  if  the 
Lord  were  to  say,  "  He  is  given  unto  idols,  let  him  alone."     Even  from  our  griefs 
we  may  distil  consolation,  and  gather  sweet  flowers  from  the  garden  in  which  the 
Lord  has  planted  salutary  rue  and  wormwood.     It  is  a  cheering  fact  that  if  we 
endure  chastening  God  dealeth  with  us  as  with  sons,  and  we  may  well  be  satisfied 
with  the  common  lot  of  his  beloved  family. 

The  hero,  restored  to  health,  and  rescued  from  the  dangers  of  battle,  now  lifts 
up  his  own  song  unto  the  Lord,  and  asks  all  Israel,  led  on  by  the  goodly  fellowship 
of  the  priests,  to  assist  him  in  chanting  a  joyful  Te  Deum. 

19  Open  to  me  the  gates  of  righteousness  :   I  will  go  into  them,  and  I  will 
praise  the  LORD  : 

20  This  gate  of  the  LORD,  into  which  the  righteous  shall  enter. 

21  I  will   praise  thee  :    for  thou  hast  heard  me,   and  art  become  my 
salvation. 

19.  "Open   to  me  the  gates  of  righteousness."     The  grateful  champion  having 
reached  the  entrance  of  the  temple,  asks  for  admission  in  set  form,  as  if  he  felt  that 
he  could  only  approach  the  hallowed  shrine  by  divine  permission,  and  wished  only 
to  enter  in  the  appointed  manner.     The  temple  of  God  was  meant  for  the  righteous 
to  enter  and  offer  the  sacrifices  of  righteousness,  hence  the  gates  are  called  the  gates 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  109 

of  righteousness.  Righteous  deeds  were  done  within  its  walls,  and  righteous  teach 
ings  sounded  forth  from  its  courts.  The  phrase  "  the  gate  "  is  sometimes  used 
to  signify  power  or  empire  ;  as,  for  instance,  "  the  Sublime  Porte  "  signifies  the 
scat  of  empire  of  Turkey  ;  the  entrance  to  the  temple  was  the  true  Sublime  Porte, 
and  what  is  better,  it  was  the  porla  justilise,  the  gate  of  righteousness,  the  palace 
of  the  great  King,  who  is  in  all  things  just.  "/  will  go  into  them,  and  I  will  praise 
the  LOUD."  Only  let  the  gate  be  opened,  and  the  willing  worshipper  will  enter  ; 
and  he  will  enter  in  the  right  spirit,  and  for  the  best  of  purposes,  that  he  may  render 
homage  unto  the  Most  High.  Alas,  there  are  multitudes  who  do  not  care  whether 
the  gates  of  God's  house  are  opened  or  not ;  and  although  they  know  that  they  are 
opened  wide  they  never  care  to  enter,  neither  does  the  thought  of  praising  God  so 
much  as  cross  their  minds.  The  time  will  come  for  them  when  they  shall  find 
the  gates  of  heaven  shut  against  them,  for  those  gates  are  peculiarly  the  gates  of 
righteousness  through  which  there  shall  by  no  means  enter  anything  that  defileth. 
Our  champion  might  have  praised  the  Lord  in  secret,  and  doubtless  he  did  so  ;  but 
he  was  not  content  without  going  up  to  the  assembly,  there  to  register  his  thanks 
givings.  Those  who  neglect  public  worship  generally  neglect  all  worship  ;  those 
who  praise  God  within  their  own  gates  are  among  the  readiest  to  praise  him  within 
his  temple  gates.  Our  hero  had  also  in  all  probability  been  sore  sick,  and  therefore 
like  Hezekiah  he  says,  "  The  Lord  was  ready  to  save  me  :  therefore  we  will  sing 
my  songs  to  the  stringed  instruments  all  the  days  of  my  life  in  the  house  of  the 
Lord."  Public  praise  for  public  mercies  is  every  way  most  appropriate,  most 
acceptable  to  God,  and  most  profitable  to  others. 

20.  "This  gate  of  the  LORD,  into  which  the  righteous  shall  enter."     The  Psalmist 
loves  the  house  of  God  so  well  that  he  admires  the  very  gate  thereof,  and  pauses 
beneath  its  arch  to  express  his  affection  for   it.     He  loved    it  because  it  was  the 
gate  of  the  Lord,  he  loved  it  because  it  was  the  gate  of  righteousness,  because  so 
many  godly  people  had  already  entered  it,  and  because  in  all  future  ages  such  persons 
will  continue  to  pass  through  its  portals.     If  the  gate  of  the  Lord's  house  on  earth 
is  so  pleasant  to  us,  how  greatly  shall  we  rejoice  when  we  pass  that  gate  of  pearl, 
to  which  none,  but  the  righteous  shall  ever  approach,  but  through  which  all  the 
just  shall  in  due  time  enter  to  eternal  felicity.     The  Lord  Jesus  has  passed  that 
way,  and  not  only  set  the  gate  wide  open,  but  secured  an  entrance  for  all  those 
who  are  made  righteous  in  his  righteousness  :    all  the  righteous  must  and  shall 
enter  there,  whoever  may  oppose  them.     Under  another  aspect  our  Lord  is  himself 
that  gate,  and  through  him,  as  the  new  and  living  Way,  all  the  righteous  delight 
to  approach  unto  the  Lord.     Whenever  we  draw  near  to  praise  the  Lord  we  must 
come  by  this  gate  ;    acceptable  praise  never  climbs  over  the  wall,  or  enters  by  any 
other  way,  but  comes  to  God  in  Christ  Jesus  ;    as  it  is  written,  "  no  man  cometh 
unto  the  Father  but  by  me."     Blessed,  for  ever  blessed,  be  this  wondrous  gate   of 
the  person  of  our  Lord. 

21.  Having  entered,  the  champion  exclaims,  "/  will  praise  thee,"  not  "  I  will 
praise  the  Lord,"  for  now  he  vividly  realizes  the  divine  presence,  and  addresses 
himself  directly  to  Jehovah,  whom  his  faith  sensibly  discerns.     How  well  it  is  in 
all  our  songs  of  praise  to  let  the  heart  have  direct  and  distinct  communion  with 
God  himself  1     The  Psalmist's  song  was  personal  praise  too  : — "/  will  praise  thee  "  ; 
resolute   praise,   for   he   firmly  resolved   to   offer   it ;     spontaneous   praise,   for  he 
voluntarily  and  cheerfully  rendered  it,  and  continuous  praise,  for  he  did  not  intend 
soon  to  have  done  with  it.     It  was  a  life-long  vow  to  which  there  would  never  come 
a  close,  "  I  will  praise  thee."     "For  thou  hast  heard  me,  and  art  become  my  salvation." 
He  praises  God  by  mentioning  his  favours,  weaving  his  song  out  of  the  divine 
goodness  which  he  had  experienced.      In  these  words  he  gives  the  reason  for  his 
praise, — his  answered  prayer,  and  the  deliverance  which  he  had  received  in  consequence. 
How  fondly  he  dwells  upon  the  personal  interposition  of  God  1     "Thou  hast  heard 
me."     How  heartily  he  ascribes  the  whole  of  his  victory  over  his  enemies  to  God  ; 
nay,  he  sees  God  himself  to  be  the  whole  of  it :    "Thou  art  become  my  salvation." 
It  is  well  to  go  directly  to  God  himself,  and  not  to  stay  even  in  his  mercy,  or  in  the 
acts  of  his  grace.     Answered  prayers  bring  God  very  near  to  us  ;   realised  salvation 
enables  us  to  realise  the  immediate  presence  of  God.     Considering  the  extreme 
distress  through  which  the  worshipper  had  passed,  it  is  not  at  all  wonderful  that  he 
should  feel  his  heart  full  of  gratitude  at  the  great  salvation  which  God  had  wrought 
for  him,  and  should  at  his  first  entrance  into  the  temple  lift  up  his  voice  in  thankful 
praise  for  personal  favours  so  great,  so  needful,  so  perfect. 


110  EXPOSITIONS    OF    THE    PSALMS. 

22  The  stone  which  the  builders  refused  is  become  the  head  stone  of  the 
corner. 

23  This  is  the  LORD'S  doing  ;  it  is  marvellous  in  our  eyes. 

24  This  is  the  day  which  the  LORD  hath  made  ;   we  will  rejoice  and  be 
glad  in  it. 

25  Save  now,  I  beseech  thee,  O  LORD  :  O  LORD,  I  beseech  thee,  send  now 
prosperity. 

26  Blessed  be  he  that  cometh  in  the  name  of  the  LORD  :  we  have  blessed 
you  out  of  the  house  of  the  LORD. 

27  God  is  the  LORD,  which  hath  showed  us  light :  bind  the  sacrifice  with 
cords,  even  unto  the  horns  of  the  altar. 

This  passage  will  appear  to  be  a  mixture  of  the  expressions  of  the  people  and 
of  the  hero  himself. 

22.  "The  stone  which  the  builders  refused  is  become  the  head  stone  of  the  corner." 
Here  the  people  magnify  God  for  bringing  his  chosen  servant  into  the  honourable 
office,  which  had  been  allotted  to  him  by  divine  decree.     A  wise  king  and  valiant 
leader  is  a  stone  by  which  the  national  fabric  is  built  up.     David  had  been  rejected 
by  those  in  authority,  but  God  had  placed  him  in  a  position  of  the  highest  honour 
and  the  greatest  usefulness,  making  him  the  chief  corner-stone  of  the  state.     In 
the  case  of  many  others  whose  early  life  has  been  spent  in  conflict,  the  Lord  has 
been  pleased  to  accomplish  his  divine  purposes  in  like  manner  ;   but  to  none  is  this 
text  so  applicable  as  to  the  Lord  Jesus  himself :    he  is  the  living  stone,  the  tried 
stone,  elect,  precious,  which  God  himself  appointed  from  of  old.     The  Jewish  builders, 
scribe,  priest,  Pharisee,  and  Herodian,  rejected  him  with  disdain.     They  could  see 
no  excellence  in  him  that  they  should  build  upon  him  ;    he  could  not  be  made  to 
fit  in  with  their  ideal  of  a  national  church,  he  was  a  stone  of  another  quarry  from 
themselves,  and  not  after  their  mind  nor  according  to  their  taste ;    therefore  they 
cast  him  away  and  poured  contempt  upon  him,  even  as  Peter  said,  "  This  is  the 
stone  which  was  set  at  nought  of  you  builders  "  :  they  reckoned  him  to  be  as  nothing, 
though  he  is  Lord  of  all.     In  raising  him  from  the  dead  the  Lord  God  exalted  him 
to  be  the  head  of  his  church,  the  very  pinnacle  of  her  glory  and  beauty.     Since 
then  he  has  become  the  confidence  of  the  Gentiles,  even  of  them  that  are  afar  off 
upon  the  sea,  and  thus  he  has  joined  the  two  walls  of  Jew  and  Gentile  into  one 
stately  temple,  and  is  seen  to  be  the  binding  corner-stone,  making  both  one.     This 
is  a  delightful  subject  for  contemplation. 

Jesus  in  all  things  hath  the  pre-eminence,  he  is  the  principal  stone  of  the  whole 
house  of  God.  We  are  accustomed  to  lay  some  one  stone  of  a  public  building  with 
solemn  ceremony,  and  to  deposit  in  it  any  precious  things  which  may  have  been 
selected  as  a  memorial  of  the  occasion  :  henceforth  that  corner-stone  is  looked 
upon  as  peculiarly  honourable,  and  joyful  memories  are  associated  with  it.  All 
this  is  in  a  very  emphatic  sense  true  of  our  blessed  Lord,  "  The  Shepherd,  the  Stone 
of  Israel."  God  himself  laid  him  where  he  is,  and  hid  within  him  all  the  precious 
things  of  the  eternal  covenant;  and  there  he  shall  for  ever  remain,  the  foundation 
of  all  our  hopes,  the  glory  of  all  our  joys,  the  uniting  bond  of  all  our  fellowship. 
He  is  "  the  head  over  all  things  to  the  church,"  and  by  him  the  church  is  fitly  framed 
together,  and  groweth  unto  a  holy  temple  in  the  Lord.  Still  do  the  builders  refuse 
him  :  even  to  this  day  the  professional  teachers  of  the  gospel  are  far  too  apt  to 
fly  to  any  and  every  new  philosophy  sooner  than  maintain  the  simple  gospel,  which 
is  the  essence  of  Christ :  nevertheless,  he  holds  his  true  position  amongst  his  people, 
and  the  foolish  builders  shall  see  to  their  utter  confusion  that  his  truth  shall  be 
exalted  over  all.  Those  who  reject  the  chosen  stone  will  stumble  against  him 
to  their  own  hurt,  and  ere  long  will  come  his  second  advent,  when  he  will  fall  upon 
them  from  the  heights  of  heaven,  and  grind  them  to  powder. 

23.  "This  is  the  LORD'S  doing."     The  exalted  position  of  Christ  in  his  church  is 
not  the  work  of  man,  and  does  not  depend  for  its  continuation  upon  any  builders 
or  ministers  ;  God  himself  has  wrought  the  exaltation  of  our  Lord  Jesus.    Considering 
the  opposition  which  comes  from  the  wisdom,  the  power,  and  the  authority  of  this 
world,  it  is  manifest  that  if  the  kingdom  of  Christ  be  indeed  set  up  and  maintained 
in  the  world  it  must  be  by  supernatural  power.     Indeed,  it  is  so  even  in  the  smallest 
detail.     Every  grain  of  true  faith  in  this  world  is  a  divine  creation,  and  every  hour 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  Ill 

in  which  the  true  church  subsists  is  a  prolonged  miracle.  It  is  not  the  goodness  of 
human  nature,  nor  the  force  of  reasoning,  which  exalts  Christ,  and  builds  up  the 
church,  but  a  power  from  above.  This  staggers  the  adversary,  for  he  cannot  under 
stand  what  it  is  which  baffles  him  :  of  the  Holy  Ghost  he  knows  nothing.  "//  is 
marvellous  in  our  eyes."  We  actually  see  it ;  it  is  not  in  our  thoughts  and  hopes  and 
prayers  alone,  but  the  astonishing  work  is  actually  before  our  eyes.  Jesus  reigns, 
his  power  is  felt,  and  we  perceive  that  it  is  so.  Faith  sees  our  great  Master,  far 
above  all  principality,  and  power,  and  might,  and  dominion,  and  every  name  that  is 
named,  not  only  in  this  world,  but  also  in  that  which  is  to  come  ;  she  sees  and  marvels. 
It  never  ceases  to  astonish  us,  as  we  see,  even  here  below,  God  by  means  of  weakness 
defeating  power,  by  the  simplicity  of  his  word  baflling  the  craft  of  men,  and  by  the 
invisible  influence  of  his  Spirit  exalting  his  Son  in  human  hearts  in  the  teeth  of  open 
and  determined  opposition.  It  is  indeed  "  marvellous  in  our  eyes,"  as  all  God's 
works  must  be  if  men  care  to  study  them.  In  the  Hebrew  the  passage  reads,  "It 
is  wonderfully  done  "  :  not  only  is  the  exaltation  of  Jesus  of  Nazareth  itself  wonderful, 
but  the  way  in  which  it  is  brought  about  is  marvellous  :  it  is  wonderfully  done. 
The  more  we  study  the  history  of  Christ  and  his  church  the  more  fully  shall  we  agree 
with  this  declaration. 

24.  "This  is  the  day  which  the  LORD  hath  made."     A  new  era  has  commenced. 
The  day  of  David's  enthronement  was  the  beginning  of  better  times  for  Israel ;  and 
in  a  far  higher  sense  the  day  of  our  Lord's  resurrection  is  a  new  day  of  God's  own 
making,  for  it  is  the  dawn  of  a  blessed  dispensation.     No  doubt  the  Israelitish  nation 
celebrated  the  victory  of  its  champion  with  a  day  of  feasting,  music  and  song  ;  and 
surely  it  is  but  meet  that  we  should  reverently  keep  the  feast  of  the  triumph  of  the 
Son  of  David.     We  observe  the  Lord's-day  as  henceforth  our  true  Sabbath,  a  day 
made  and  ordained  of  God,  for  the  perpetual  remembrance  of  the  achievements  of 
our  Redeemer.     Whenever  the  soft  Sabbath  light  of  the  first  day  of  the  week  breaks 
upon  the  earth,  let  us  sing, 

'  This  is  the  day  the  Lord  hath  made, 

He  calls  the  hours  his  own  ; 
Let  heaven  rejoice,  let  earth  be  glad, 
And  praise  surround  the  throne." 

We  by  no  means  wish  to  confine  the  reference  of  the  passage  to  the  Sabbath,  for 
the  whole  gospel  day  is  the  day  of  God's  making,  and  its  blessings  come  to  us  through 
our  Lord's  being  placed  as  the  head  of  the  corner.  "We  will  rejoice  and  be  glad  in  it." 
What  else  can  we  do  ?  Having  obtained  so  great  a  deliverance  through  our  illustrious 
leader,  and  having  seen  the  eternal  mercy  of  God  so  brilliantly  displayed,  it  would 
ill  become  us  to  mourn  and  murmur.  Rather  will  we  exhibit  a  double  joy,  rejoice 
in  heart  and  be  glad  in  face,  rejoice  in  secret  and  be  glad  in  public,  for  we  have  more 
than  a  double  reason  for  being  glad  in  the  Lord.  We  ought  to  be  specially  joyous 
on  the  Sabbath  :  it  is  the  queen  of  days,  and  its  hours  should  be  clad  in  royal  apparel 
of  delight.  George  Herbert  says  of  it : — 

"  Thou  art  a  day  of  mirth, 
And  where  the  week-days  trail  on  ground, 
Thy  flight  is  higher  as  thy  birth." 

Entering  into  the  midst  of  the  church  of  God,  and  beholding  the  Lord  Jesus  as  all 
in  all  in  the  assemblies  of  his  people,  we  are  bound  to  overflow  with  joy.  Is  it  not 
written,  "  then  were  the  disciples  glad  when  they  saw  the  Lord  "  ?  When  the  King 
makes  the  house  of  prayer  to  be  a  banqueting  house,  and  we  have  grace  to  enjoy 
fellowship  with  him,  both  in  his  sufferings  and  in  his  triumphs,  we  feel  an  intense 
delight,  and  we  are  glad  to  express  it  with  the  rest  of  his  people. 

25.  "Save  now,  I  beseech  thee,  O  LORD."     Hosanna  !    God  save  our  king  !    Let 
David  reign  1     Or  as  we  who  live  in  these  latter  days  interpret  it, — Let  the  Son  of 
David  live  for  ever,  let  his  saving  help  go  forth  throughout  all  nations.     This  was 
the  peculiar  shout  of  the  feast  of  tabernacles  ;    and  so  long  as  we  dwell  here  below 
in  these  tabernacles  of  clay  we  cannot  do  better  than  use  the  same  cry.     Perpetually 
let  us  pray  that  our  glorious  King  may  work  salvation  in  the  midst  of  the  earth. 
We  plead  also  for  ourselves  that  the  Lord  would  save  us,  deliver  us,  and  continue 
to  sanctify  us.     This  we  ask  with  great  earnestness,  beseeching  it  of  Jehovah.    Prayer 
should  always  be  an  entreating  and  beseeching.     "O  LORD,  I  beseech  thee,  send  now 
prosperity."     Let  the  church  be  built  up  :    through  the  salvation  of  sinners  may 


112  EXPOSITIONS    OF    THE    PSALMS. 

the  number  of  the  saints  be  increased  ;  through  the  preservation  of  saints  may  the 
church  be  strengthened,  continued,  beautified,  perfected.  Our  Lord  Jesus  himself 
pleads  for  the  salvation  and  the  prosperity  of  his  chosen  ;  as  our  Intercessor  before 
the  throne  he  asks  that  the  heavenly  Father  would  save  and  keep  those  who  were 
of  old  committed  to  his  charge,  and  cause  them  to  be  one  through  the  indwelling 
Spirit.  Salvation  had  been  given,  and  therefore  it  is  asked  for.  Strange  though  it 
may  seem,  he  who  cries  for  salvation  is  already  in  a  measure  saved.  None  can  so 
truly  cry,  "  Save,  I  beseech  thee,"  as  those  who  have  already  participated  in  salvation  ; 
and  the  most  prosperous  church  is  that  which  most  imploringly  seeks  prosperity. 
It  may  seem  strange  that,  returning  from  victory,  flushed  with  triumph,  the  hero 
should  still  ask  for  salvation  ;  but  so  it  is,  and  it  could  not  be  otherwise.  When 
all  our  Saviour's  work  and  warfare  were  ended,  his  intercession  became  even  more 
prominently  a  feature  of  his  life  ;  after  he  had  conquered  all  his  foes  he  made  inter 
cession  for  the  transgressors.  What  is  true  of  him  is  true  of  his  church  also,  for 
whenever  she  obtains  the  largest  measure  of  spiritual  blessing  she  is  then  most 
inclined  to  plead  for  more.  She  never  pants  so  eagerly  for  prosperity  as  when  she 
sees  the  Lord's  doings  in  her  midst,  and  marvels  at  them.  Then,  encouraged  by 
the  gracious  visitation,  she  sets  apart  her  solemn  days  of  prayer,  and  cries  with 
passionate  desire,  "  Save  now,"  and  "  Send  now  prosperity."  She  would  fain  take 
the  tide  at  the  flood,  and  make  the  most  of  the  day  of  which  the  Lord  has  already 
made  so  much. 

26.  "Blessed  is  he  that  cometh  in  the  name  of  the  LORD."     The  champion  had  done 
everything  "  in  the   name  of  the  Lord " :    in  that  name  he  had  routed    all   his 
adversaries,  and  had  risen  to  the  throne,  and  in  that  name  he  had  now  entered  the 
temple  to  pay  his  vows.     We  know  who  it  is  that  cometh  in  the  name  of  tbe  Lord 
beyond  all  others.     In  the  Psalmist's  days  he  was  The  Coming  One,  and  he  is  still 
The  Coming  One,  though  he  hath  already  come.     We  are  ready  with  our  hosannas 
both  for  his  first  and  second  advent ;   our  inmost  souls  thankfully  adore  and  bless 
him  and  invoke  upon  his  head  unspeakable  joys.     "  Prayer  also  shall  be  made  for 
him  continually  ;   and  daily  shall  he  be  praised."     For  his  sake  everybody  is  blessed 
to  us  who  comes  in  the  name  of  the  Lord,  we  welcome  all  such  to  our  hearts  and  our 
homes  ;    but  chiefly,  and  beyond  all  others,  we  welcome  himself  when  he  deigns  to 
enter  in  and  sup  with  us  and  we  with  him.     O  sacred  bliss,  fit  antepast  of  heaven  I 
Perhaps  this  sentence  is  intended  to  be  the  benediction  of  the  priests  upon  the  valiant 
servant  of  the  Lord,  and  if  so,  it  is  appropriately  added,  "We  have  blessed  you  out 
of  the  house  of  the  LORD."     The  priests  whose  business  it  was  to  bless  the  people,  in 
a  sevenfold  degree  blessed  the  people's  deliverer,  the  one  chosen  out  of  the  people 
whom  the  Lord  had  exalted.     All  those  whose  high  privilege  it  is  to  dwell  in  the 
house  of  the  Lord  for  ever,  because  they  are  made  priests  unto  God  in  Christ  Jesus, 
can  truly  say  that  they  bless  the  Christ  who  has  made  them  what  they  are,  and 
placed  them  where  they  are.     Whenever  we  feel  ourselves  at  home  with  God,  and  feel 
the  spirit  of  adoption,  whereby  we  cry,  "  Abba  Father,"  the  first  thought  of  our 
hearts  should  be  to  bless  the  elder  Brother,  through  whom  the  privilege  of  sonship 
has  descended  to  such  unworthy  ones.     In  looking  back  upon  our  past  lives  we 
can  remember  many  delightful  occasions  in  which  with  joy  unutterable  we  have 
in  the  fulness  of  our  heart  blessed  our  Saviour  and  our  King  ;  and  all  these  memorable 
seasons  are  so  many  foretastes  and  pledges  of  the  time  when  in  the  house  of  our 
great  Father  above  we  shall  for  ever  sing,  "  Worthy  is  the  Lamb  that  was  slain," 
and  with  rapture  bless  the  Redeemer's  name. 

27.  "God  is  the  LORD,  which  hath  shewed  us  light,"  or  "  God  is  Jehovah,"  the  only 
living  and  true  God.     There  is  none  other  God  but  he.     The  words  may  also  be 
rendered,  "  Mighty  is  Jehovah."     Only  the  power  of  God  could  have  brought  us 
such  light  and  joy  as  spring  from  the  work  of  our  Champion  and  King.     We  have 
received  light,  by  which  we  have  known  the  rejected  stone  to  be  the  head  of  the 
corner,  and  this  light  has  led  us  to  enlist  beneath  the  banner  of  the  once  despised 
Nazarene,  who  is  now  the  Prince  of  the  kings  of  the  earth.     With  the  light  of  know 
ledge  has  come  the  light  of  joy  ;   for  we  are  delivered  from  the  powers  of  darkness 
and  translated  into  the  kingdom  of  God's  dear  Son.     Our  knowledge  of  the  glory  of 
God  in  the  face  of  Jesus  Christ  came  not  by  the  light  of  nature,  nor  by  reason,  nor 
did  it  arise  from  the  sparks  which  we  ourselves  had  kindled,  nor  did  we  receive  it  of 
men  ;   but  the  mighty  God  alone  hath  showed  it  to  us.     He  made  a  day  on  purpose 
that  he  might  shine  upon  us  like  the  sun,  and  he  made  our  faces  to  shine  in  the  light 
of  that  day,  according  to  the  declaration  of  the  twenty-fourth  verse.     Therefore, 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  113 

unto  him  be  all  the  honour  of  our  enlightenment.  Let  us  do  our  best  to  magnify 
the  great  Father  of  lights  from  whom  our  present  blessedness  has  descended.  "Bind 
the  sacrifice  with  cords,  even  unto  the  horns  of  the  altar."  Some  think  that  by  this 
we  are  taught  that  the  king  offered  so  many  sacrifices  that  the  whole  area  of  the 
court  was  filled,  and  the  sacrifices  were  bound  even  up  to  the  altar  ;  but  we  are 
inclined  to  keep  to  our  own  version,  and  to  believe  that  sometimes  restive  bullocks 
were  bound  to  the  altar  before  they  were  slain,  in  which  case  Mant's  verse  is  correct : — 

"  He,  Jehovah,  is  our  Lord  : 

He,  our  God,  on  us  hath  shined  : 
Bind  the  sacrifice  with  cord, 
To  the  horned  altar  bind." 

The  word  rendered  "  cords  "  carries  with  it  the  idea  of  wreaths  and  boughs, 
so  that  it  was  not  a  cord  of  hard,  rough  rope,  but  a  decorated  band  ;  even  as  in 
our  case,  though  we  are  bound  to  the  altar  of  God,  it  is  with  the  cords  of  love  and 
the  bands  of  a  man,  and  not  by  a  compulsion  which  destroys  the  freedom  of  the 
will.  The  sacrifice  which  we  would  present  in  honour  of  the  victoriej  of  our  Lord 
Jesus  Christ  is  the  living  sacrifice  of  our  spirit,  soul,  and  body.  We  bring  ourselves 
to  his  altar,  and  desire  to  offer  him  all  that  we  have  and  are.  There  remains  a 
tendency  in  our  nature  to  start  aside  from  this  ;  it  is  not  fond  of  the  sacrificial 
knife.  In  the  warmth  of  our  love  we  come  willingly  to  the  altar,  but  we  need  con 
straining  power  to  keep  us  there  in  the  entirety  of  our  being  throughout  the  whole 
of  life.  Happily  there  is  a  cord  which,  twisted  around  the  atonement,  or,  better 
still,  around  the  person  of  our  Lord  Jesus  Christ,  who  is  our  only  Altar,  can  hold 
us,  and  does  hold  us  :  "  For  the  love  of  Christ  constraineth  us  ;  because  we  thus 
judge,  that  if  one  died  for  all,  then  all  died  ;  and  that  he  died  for  all,  that  they 
that  live  should  not  henceforth  live  unto  themselves,  but  unto  him  which  died 
for  them,  and  rose  again."  We  are  bound  to  the  doctrine  of  atonement  ;  we  are 
bound  to  Christ  himself,  who  is  both  altar  and  sacrifice  ;  we  desire  to  be  more  bound 
to  him  than  ever,  our  soul  finds  her  liberty  in  being  tethered  fast  to  the  altar  of 
the  Lord.  The  American  Board  of  Missions  has  for  its  seal  an  ox,  with  an  altar  on 
one  side  and  a  plough  on  the  other,  and  the  motto  "  Ready  for  either," — ready  to 
live  and  labour,  or  ready  to  suffer  and  die.  We  would  gladly  spend  ourselves  for 
the  Lord  actively,  or  be  spent  by  him  passively,  whichever  may  be  his  will ;  but 
since  we  know  the  rebellion  of  our  corrupt  nature  we  earnestly  pray  that  we  may 
be  kept  in  this  consecrated  mind,  and  that  we  may  never,  under  discouragements, 
or  through  the  temptations  of  the  world,  be  permitted  to  leave  the  altar,  to  which 
it  is  our  intense  desire  to  be  for  ever  fastened.  Such  consecration  as  this,  and  such 
desires  for  its  perpetuity,  well  beseem  that  day  of  gladness  which  the  Lord  hath 
made  so  bright  by  the  glorious  triumph  of  his  Son,  our  covenant  head,  our  well- 
beloved. 

28  Thou  art  my  God,  and  I  will  praise  thee  :  thou  art  my  God,  I  will  exalt 
thee. 

29  O  give  thanks  unto  the  LORD  ;  for  he  is  good  :   for  his  mercy  endureth 
for  ever. 

Now  comes  the  closing  song  of  the  champion,  and  of  each  one  of  his  admirers. 
28.  "  Thou  art  my  God,  and  I  will  praise  thee,"  my  mighty  God  who  hath  done 
this  mighty  and  marvellous  thing.  Thou  shalt  be  mine,  and  all  the  praise  my 
soul  is  capable  of  shall  be  poured  forth  at  thy  feet.  "  Thou  art  my  God,  I  will  exalt 
thee."  Thou  hast  exalted  me,  and  as  far  as  my  praises  can  do  it,  I  will  exalt  thy 
name.  Jesus  is  magnified,  and  he  magnifies  the  Father  according  to  his  prayer, 
"  Father,  the  hour  is  come  ;  glorify  thy  Son,  that  thy  Son  also  may  glorify  thee." 
God  hath  given  us  grace  and  promised  us  glory,  and  we  are  constrained  to  ascribe 
all  grace  to  him,  and  all  the  glory  of  it  also.  The  repetition  indicates  a  double 
determination,  and  sets  forth  the  firmness  of  the  resolution,  the  heartiness  of  the 
affection,  the  intensity  of  the  gratitude.  Our  Lord  Jesus  himself  saith,  "  I  will 
praise  thee  "  ;  and  well  may  each  one  of  us,  humbly  and  with  confidence  in  divine 
grace  add,  on  his  own  account,  the  same  declaration,  "  /  will  praise  thee."  How 
ever  others  may  blaspheme  thee,  I  will  exalt  thee  :  however  dull  and  cold  I  may 
sometimes  feel  myself,  yet  will  I  rouse  up  my  nature,  and  determine  that  as  long 
as  I  have  any  being  that  being  shall  be  spent  to  thy  praise.  For  ever  thou  art 
my  God,  and  for  ever  I  will  give  thee  thanks. 

VOL.  v.  8 


114  EXPOSITIONS    OF    THE    PSALMS. 

29.  "  O  give  thanks  unto  the  LORD  ;  for  he  is  good :  for  his  mercy  endureth  for 
ever."  The  Psalm  concludes  as  it  began,  making  a  complete  circle  of  joyful  adoration. 
We  can  well  suppose  that  the  notes  at  the  close  of  the  loud  hallelujah  were  more 
swift,  more  sweet,  more  loud  than  at  the  beginning.  To  the  sound  of  trumpet  and 
harp,  Israel,  the  house  of  Aaron,  and  all  that  feared  the  Lord,  forgetting  their 
distinctions,  joined  in  one  common  hymn,  testifying  again  to  their  deep  gratitude 
to  the  Lord's  goodness,  and  to  the  mercy  which  is  unto  eternity.  What  better 
close  could  there  be  to  this  right  royal  song  ?  The  Psalmist  would  have  risen  to 
something  higher,  so  as  to  end  with  the  climax,  but  nothing  loftier  remained.  He 
had  reached  the  height  of  his  grandest  argument,  and  there  he  paused.  The  music 
ceased,  the  song  was  suspended,  the  great  hallel  was  all  chanted,  and  the  people 
went  every  one  to  his  own  home,  quietly  and  happily  musing  upon  the  goodness 
of  the  Lord,  whose  mercy  fills  eternity. 


EXPLANATORY    NOTES    AND    QUAINT    SAYINGS. 

Whole  Psalm. — This  is  the  last  of  those  Psalms  which  form  the  great  Hallel, 
which  the  Jews  sang  at  the  end  of  the  passover. — Adam  Clarke. 

Whole  Psalm. — The  whole  Psalm  has  a  peculiar  formation.  It  resembles  the 
Maschal  Psalms,  for  each  verse  has  of  itself  its  completed  sense,  its  own  scent  and 
hue  ;  one  thought  is  joined  to  another  as  branch  to  branch  and  flower  to  flower. — 
Franz  Delilzch. 

Whole  Psalm. — Nothing  can  surpass  the  force  and  majesty,  as  well  as  the  richly 
varied  beauty,  of  this  Psalm.  Its  general  burden  is  quite  manifest.  It  is  the 
prophetic  expression,  by  the  Spirit  of  Christ,  of  that  exultant  strain  of  anticipative 
triumph,  wherein  the  virgin  daughter  of  Zion  will  laugh  to  scorn,  in  the  immediate 
prospect  of  her  Deliverer's  advent,  the  congregated  armies  of  the  Man  of  Sin  (verses 
10— 13).— Arthur  Pridham. 

Whole  Psalm. — The  two  Psalms,  117th  and  118th,  are  placed  together  because, 
though  each  is  a  distinct  portion  in  itself,  the  117th  is  an  exordium  to  that  which 
follows  it,  an  address  and  an  invitation  to  the  Gentile  and  heathen  world  to  acknow 
ledge  and  praise  Jehovah. 

We  are  now  arrived  at  the  concluding  portion  of  the  hymn,  which  Christ  and 
his  disciples  sung  preparatory  to  their  going  forth  to  the  Mount  of  Olives.  Nothing 
could  be  more  appropriate  or  better  fitted  to  comfort  and  encourage,  at  that  awful 
period,  than  a  prophecy  which,  overleaping  the  suffering  to  be  endured,  showed 
forth  the  glory  that  was  afterwards  to  follow,  and  a  song  of  triumph,  then  only 
recited,  but  in  due  time  to  be  literally  acted,  when  the  cross  was  to  be  succeeded 
by  a  crown.  This  Psalm  is  not  only  frequently  quoted  in  the  New  Testament, 
but  it  was  also  partially  applied  at  one  period  of  our  Saviour's  sojourn  on  earth, 
and  thus  we  are  afforded  decisive  testimony  to  the  purpose  for  which  it  is  originally 
and  prophetically  destined.  It  was  partially  used  at  the  time  when  Messiah,  in 
the  days  of  his  humiliation,  was  received  with  triumph  and  acclamation  into 
Jerusalem  ;  and  we  may  conclude  it  will  be  fully  enacted,  when  our  glorified  and 
triumphant  Lord,  coming  with  ten  thousand  of  his  saints,  will  again  stand  upon 
the  earth  and  receive  the  promised  salutation,  "  Blessed  be  the  King  that  cometh 
in  the  name  of  Jehovah."  This  dramatic  representation  of  Messiah  coming  in 
glory,  to  take  his  great  power  and  reign  among  us,  is  apportioned  to  the  chief 
character,  "  the  King  of  kings  and  Lord  of  lords,"  to  his  saints  following  him  in 
procession,  and  to  priests  and  Levites,  representing  the  Jewish  nation. 

The  Conqueror  and  his  attendants  sing  the  117th  Psalm,  an  introductory  hymn, 
inviting  all,  Jews  and  Gentiles,  to  share  in  the  merciful  kindness  of  God,  and  to  sing 
his  praises.  It  is  a  gathering  together  of  all  the  Lord's  people,  to  be  witnesses  and 
partakers  of  his  glory.  The  first,  second,  and  third  verses  of  the  118th  Psalm  are 
sung  by  single  voices.  As  the  procession  moves  along,  the  theme  of  rejoicing  is 
announced.  The  first  voice  repeats,  "  O  give  thanks  unto  the  LORD  ;  for  he  is  good, 
because  his  mercy  endureth  for  ever."  Another  single  voice  calls  on  Israel  to  acknow< 
ledge  this  great  truth  ;  and  a  third  invites  the  house  of  Aaron,  the  priesthood. 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  115 

to  acknowledge  their  share  in  Jehovah's  love.  The  fourth  verse  is  a  chorus  ;  the 
whole  procession,  the  living,  and  the  dead  who  are  raised  to  meet  Christ  (1  Thess. 
iv.  16),  shout  aloud  the  burden  of  the  song,  verse  1.  Arrived  at  the  temple  gate, 
or  rather,  the  gate  of  Jerusalem,  the  Conqueror  alone  sings,  verses  5,  6,  7.  He 
begins  by  recounting  the  circumstances  of  his  distress.  Next,  he  tells  of  his  refuge  : 
I  betook  me  to  God,  I  told  him  my  sorrows,  and  he  heard  me.  The  procession,  in 
chorus,  sings  verses  8  and  9,  taking  up  the  substance  of  Messiah's  chaunt,  and  fully 
echoing  the  sentiment,  "It  is  better  to  trust  in  the  LOUD  than  to  put  confidence  in  princes." 
The  Conqueror  alone  again  sings  verses  10,  11,  12,  13,  14.  He  enlarges  on  the 
magnitude  of  his  dangers,  and  the  hopelessness  of  his  situation.  It  was  not  a 
common  difficulty,  or  a  single  enemy,  whole  nations  compassed  him  about.  The 
procession  in  chorus,  verses  15,  16,  attributes  their  Lord's  great  deliverance  to 
his  righteous  person,  and  to  his  righteous  cause.  Justice  and  equity  and  truth, 
all  demanded  that  Messiah  should  not  be  trodden  down.  "  Was  it  not  thine  arm, 

0  Jehovah,  which  has  gotten  thee  the  victory  ?  "      Messiah  now  takes  up  the 
language  of  a  conqueror,  verses  17,  18,  19.     My  sufferings  were  sore,  but  they  were 
only  for  a  season.     I  laid  down  my  life,  and  I  now  take  it  up  again  :    and  then, 
with  a  loud  voice,  as  when  he  roused  Lazarus  out  of  the  grave,  he  cries  to  those 
within  the  walls,  "  Open  to  me  the  gates  of  righteousness  :    I  will  go  into  them,  and 

1  will  praise  the  LORD."     The  priests  and  Levites  within  instantly  obey  his  command, 
and  while  they  throw  open  the  gates,  they  sing,  "  This  is  the  gate  of  the  LORD,  into 
which  the  righteous  shall  enter."     As  he  enters,  the  Conqueror  alone  repeats  verse  21. 
His  sorrows  are  ended,  his  victory  is  complete.     The  objects  for  which  he  lived 
and  died,  and  for  which  his  prayers  were  offered,  are  now  fulfilled,  and  thus,  in  a 
few  short  words,  he  expresses  his  joy  and  gratitude  to  God.     The  priests  and  Levites 
sing  in  chorus  verses  22,  23,  24.     Depositaries  and  expounders  of  the  prophecies 
as  they  had  long  been,  they  now  for  the  first  time,  quote  and  apply  one,  Isai.  xxviii. 
16,  which  held  a  conspicuous  place,  but  never  before  was  intelligible  to  Jewish 
ears.     "  The  man  of  sorrows,"  the  stone  which  the  builders  refused,  is  become 
the  headstone  of  the  corner.     The  Conqueror  is  now  within  the  gates,  and  proceeds 
to  accomplish  his  good  purpose,  Luke  i.  68.     "  Hosannah,  save  thy  people,  0  LORD, 
and  send  them  now  prosperity,"  verse  25.     The  priests  and  Levites  are  led  by  the 
Spirit  to  use  the  words  foretold  by  our  Lord,  Matt,  xxiii.  39.     Now  at  length  the 
veil  is  removed,  and  his  people  say,  "  Blessed  be  he  that  cometh  in  the  name  of  the 
LORD,"  verse  26.     The  Conqueror  and  his  train  (verse  27)  now  praise  God,  who 
has  given  light  and  deliverance  and  salvation,  and  they  offer  to  him  the  sacrifice  of 
thanksgiving  for  all  that  they  enjoy.     The  Conqueror  alone  (verse  28)  next  makes  a 
solemn  acknowledgment  of  gratitude  and  praise  to  Jehovah,  and  then,  all  being 
within  the  gates,  the  united  body,  triumphant  procession,   priests  and  Levites, 
end,  as  they  commenced,  "  0  give  thanks  unto  the  LORD  ;  for  he  is  good  :    for  his 
mercy  endureth  for  ever." — R.  H.  Ryland,  in  "  The  Psalms  restored  to  Messiah,"  1853. 

Whole  Psalm. — It  was  Luther's  favourite  Psalm,  his  beauteous  Confitemini, 
which  "  had  helped  him  out  of  what  neither  emperor  nor  king,  nor  any  other  man 
on  earth,  could  have  helped  him."  With  the  exposition  of  this  his  noblest  jewel, 
his  defence  and  his  treasure,  he  occupied  himself  in  the  solitude  of  his  Patmos 
(Coburg). — Franz  Delitzsch. 

Whole  Psalm. — This  is  my  Psalm,  my  chosen  Psalm.  I  love  them  all ;  I  love 
all  holy  Scripture,  which  is  my  consolation  and  my  life.  But  this  Psalm  is  nearest 
my  heart,  and  I  have  a  peculiar  right  to  call  it  mine.  It  has  saved  me  from  many 
a  pressing  danger,  from  which  nor  emperor,  nor  kings,  nor  sages,  nor  saints,  could 
have  saved  me.  It  is  my  friend  ;  dearer  to  me  than  all  the  honours  and  power 
of  the  earth.  .  .  .  But  it  may  be  objected,  that  this  Psalm  is  common  to  all  ;  no 
one  has  a  right  to  call  it  his  own.  Yes  ;  but  Christ  is  also  common  to  all,  and  yet 
Christ  is  mine.  I  am  not  jealous  of  my  property  ;  I  would  divide  it  with  the  whole 
world.  .  .  .  And  would  to  God  that  all  men  would  claim  the  Psalm  as  especially 
theirs  1  It  would  be  the  most  touching  quarrel,  the  most  agreeable  to  God — a 
quarrel  of  union  and  perfect  charity. — Luther.  From  his  Dedication  of  his  Translation 
of  Psalm  CXVIII.  to  the  Abbot  Frederick  of  Nuremberg. 

Verse  1. — "  For  he  is  good."  The  praise  of  God  could  not  be  expressed  in  fewer 
words  than  these,  "  For  he  is  good."  I  see  not  what  can  be  more  solemn  than  this 
brevity,  since  goodness  is  so  peculiarly  the  quality  of  God,  that  the  Son  of  God 
himself  when  addressed  by  some  one  as  "  Good  Master,"  by  one,  namely,  who 


116  EXPOSITIONS    OF    THE    PSALMS. 

beholding  his  flesh,  and  comprehending  not  the  fulness  of  his  divine  nature,  con 
sidered  him  as  man  only,  replied,  "  Why  callest  thou  me  good  ?  There  is  none 
good  but  one,  that  is  God."  And  what  is  this  but  to  say,  If  thou  wishest  to  call 
me  good,  recognize  me  as  God  ? — Augustine. 

Verse  1. — "His  mercy  endureth  for  ever."  What  the  close  of  Ps.  cxvii.  says 
of  God's  truth,  viz.,  that  it  endureth  for  ever,  the  beginning  of  Ps.  cxviii.  says  of 
its  sister,  his  mercy  or  loving-kindness. — Franz  Delitzsch. 

Verses  I — 4. — As  the  salvation  of  the  elect  is  one,  and  the  love  of  God  to  them 
one,  so  should  their  song  be  one,  as  here  four  several  times  it  is  said,  "  His  mercy 
endureth  for  ever." — David  Dickson. 

Verses  1 — 4. — Because  we  hear  the  sentence  so  frequently  repeated  here,  that 
"  the  mercy  of  the  LORD  endureth  for  ever,"  we  are  not  to  think  that  the  Holy  Spirit 
has  employed  empty  tautology,  but  our  great  necessity  demands  it :  for  in 
temptations  and  dangers  the  flesh  begins  to  doubt  of  the  mercy  of  God  :  therefore 
nothing  should  be  so  frequently  impressed  on  the  mind  as  this,  that  the  mercy  of 
God  does  not  fail,  that  the  Eternal  Father  wearies  not  in  remitting  our  sins. — 
Solomon  Gesner. 

Verse  2. — "  Let  Israel  now  say."  Albeit  all  the  elect  have  interest  in  God's 
praise  for  mercies  purchased  by  Christ  unto  them,  yet  the  elect  of  Israel  have  the 
first  room  in  the  song  ;  for  Christ  is  first  promised  to  them,  and  came  of  them 
according  to  the  flesh,  and  will  be  most  marvellous  about  them. — David  Dickson. 

Verse  2. — "  Let  Israel  now  say,  that  his  mercy  endureth  for  ever."  Let  such  who 
have  had  an  experience  of  it,  acknowledge  and  declare  it  to  others  ;  not  only  believe 
it  with  their  hearts,  and  privately  give  thanks  for  it,  but  with  the  mouth  make 
confession  of  it  to  the  glory  of  divine  grace. — John  Gill. 

Verses  2,  3,  4. — "  Now."  Beware  of  delaying.  Delays  be  dangerous,  our 
hearts  will  cool,  and  our  affections  will  fall  down.  It  is  good  then  to  be  doing 
while  it  is  called  to-day,  while  it  is  called  now.  Now,  now,  now,  saith  David  ;  there 
be  three  nows,  and  all  to  teach  us  that  for  aught  we  know,  it  is  now  or  never,  to-day 
or  not  at  all ;  we  must  praise  God  while  the  heart  is  hot,  else  our  iron  will  cool. 
Satan  hath  little  hope  to  prevail  unless  he  can  persuade  us  to  omit  our  duties  when 
the  clock  strikes,  and  therefore  his  skill  is  to  urge  us  to  put  it  off  till  another  time 
as  fitter  or  better.  Do  it  anon,  next  hour,  next  day,  next  week  (saith  he) ;  and 
why  not  next  year  ?  Hereafter  (saith  he)  it  will  be  as  well  as  now.  This  he  saith 
indeed,  but  his  meaning  (by  hereafter)  is  never  :  and  he  that  is  not  fit  to-day,  hath 
no  promise  but  he  shall  be  more  unapt  to-morrow.  We  have  neither  God  nor  our 
own  hearts  at  command  ;  and  when  we  have  lost  the  opportunity,  God  to  correct 
us  perhaps  will  not  give  us  affections.  The  cock  within  shall  not  crow  to  awaken 
us,  the  sun  shall  not  shine,  and  then  we  are  in  danger  to  give  over  quite  ;  and  if  we 
come  once  to  a  total  omission  of  one  duty,  why  not  of  another,  and  of  another, 
and  so  of  all  ?  and  then  farewell  to  us. — Richard  Capel  (1586-1656)  in  "  Tentations, 
their  Nature,  Danger,  Cure." 

Verse  4. — "  Them  that  fear  the  LORD."  Who  were  neither  of  "  the  house  of 
Aaron,"  that  is,  of  the  priests  or  Levites  ;  nor  of  "  the  house  of  Israel,"  that  is, 
native  Jews  ;  yet  might  be  of  the  Jewish  religion,  and  "  fear  the  LORD."  These 
were  called  proselytes,  and  are  here  invited  to  praise  the  Lord. — Joseph  Caryl. 

Verse  4. — "  God's  mercy  endureth  for  evtr."  That  is,  his  covenant  mercy,  that 
precious  church  privilege  :  this  is  perpetual  to  his  people,  and  should  perpetually 
remain  as  a  memorial  in  our  hearts.  And  therefore  it  is  that  this  is  the  foot  or 
burthen  of  these  first  four  verses.  Neither  is  there  any  idle  repetition,  but  a  notable 
expression  of  the  saints'  insatiableness  of  praising  God  for  his  never  failing  mercy. 
These  heavenly  birds  having  got  a  note,  sing  it  over  and  over.  In  the  last  Psalm 
there  are  but  six  verses,  yet  twelve  Hallelujahs. — Abraham  Wright. 

Verse  5. — Perhaps  verse  5,  which  says,  "I  called  upon  the  LORD  in  distress  " 
vliterally,  out  of  the  narrow  gorge),  "and  the  LORD  answered  me  on  the  open  plain  " 
— which  describes  the  deliverance  of  Israel  from  their  captivity, — may  have  been 
sung  as  they  defiled  from  a  narrow  ravine  into  the  plain  ;  and  when  they  arrived 
at  the  gate  of  the  temple,  then  they  broke  forth  in  full  chorus  into  the  words,  "  Open 
to  me  the  gates  of  righteousness  "  (ver.  19). — Christopher  Wordsworth. 

Verse  5. — It  is  said,  "/  called  upon  the  LORD."     Thou  must  learn  to  call,  and 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  117 

not  to  sit  there  by  thyself,  and  lie  on  the  bench,  hang  and  shake  thy  head,  and 
bite  and  devour  thyself  with  thy  thoughts  ;  but  come  on,  thou  indolent  knave, 
down  upon  thy  knees,  up  with  thy  hands  and  eyes  to  heaven,  take  a  Psalm  or  a 
prayer,  and  set  forth  thy  distress  with  tears  before  God. — Martin  Luther. 

Verse  5. — "The  LORD  answered  me,  and  set  me  in  a  large  place."  It  may  be 
rendered,  The  LORD  answered  me  largely  ;  as  he  did  Solomon,  when  he  gave  him 
more  than  he  asked  for  ;  and  as  he  does  his  people,  when  he  gives  then  a  sufficiency 
and  an  abundance  of  his  grace  ;  not  only  above  their  deserts,  but  above  their  thoughts 
and  expectations.  See  Eph.  iii.  20. — John  Gill. 

Verse  6. — "The  LORD  is  on  my  side."  The  reason  which  the  Psalmist  gives  here 
for  his  trusting,  or  for  his  not  fearing,  is  the  great  fact,  that  the  Lord  is  on  his  side  ; 
and  the  prominent  idea  which  this  brings  before  us  is  Alliance  ;  the  making  common 
cause,  which  the  great  God  undoubtedly  does,  with  imperfect,  yet  with  earnest, 
trusting  man. 

We  know  very  well  the  great  anxiety  shown  by  men,  in  all  their  worldly 
conflicts,  to  secure  the  aid  of  a  powerful  ally  ;  in  their  lawsuits,  to  retain  the  services 
of  a  powerful  advocate  ;  or,  in  their  attempts  at  worldly  advancement,  to  win  the 
friendship  and  interest  of  those  who  can  further  the  aims  they  have  in  view.  When 
Herod  was  highly  displeased  with  the  armies  of  Tyre  and  Sidon,  they  did  not  venture 
to  approach  him  until  they  had  made  Blastus,  the  king's  chamberlain,  their  friend. 
If  such  and  such  a  person  be  on  their  side,  men  think  that  all  must  go  well.  Who 
so  well  off  as  he  who  is  able  to  say,  "The  LORD  is  on  my  side  "  ? — Philip  Bennet 
Power,  in  "The  I  Will's  of  the  Psalms,"  1861. 

Verse  6. — God  is  with  those  he  calls  and  employs  in  public  service.  Joshua 
was  exhorted  to  be  strong  and  of  good  courage,  "  For  the  Lord  thy  God  is  with 
thee  "  (Josh.  i.  9).  So  also  was  Jeremiah,  "  Be  not  afraid  of  their  faces  ;  for  I 
am  with  thee  to  deliver  thee  "  (Jer.  i.  8).  God's  presence  should  put  life  into  us. 
When  inferior  natures  are  backed  with  a  superior,  they  are  full  of  courage  :  when 
the  master  is  by,  the  dog  will  venture  upon  creatures  greater  than  himself  and 
fear  not ;  at  another  time  he  will  not  do  it  when  his  master  is  absent.  When  God 
is  with  us,  who  is  the  supreme,  it  should  make  us  fearless.  It  did  David  ;  "The 
LORD  is  on  my  side ;  I  will  not  fear  what  man  can  do  unto  me."  Let  him  do  his 
worst,  frown,  threat,  plot,  arm,  strike  ;  the  Lord  is  on  my  side,  he  hath  a  special 
care  for  me,  he  is  a  shield  unto  me,  I  will  not  fear,  but  hope ;  as  it  is  in  the  next 
verse,  "  I  shall  see  my  desire  on  them  that  hate  me,"  I  shall  see  them  changed  or 
ruined.  Our  help  is  in  the  name  of  the  Lord,  but  our  fears  are  in  the  name  of  man. — 
William  Greenhill. 

Verse  6. — "/  will  not  fear."  David,  (or  God's  people,  if  you  will,)  being  taught 
by  experience,  exults  in  great  confidence,  but  does  not  say,  the  Lord  is  my  helper, 
and  I  shall  suffer  no  more,  knowing  that  while  he  is  a  pilgrim  here  below  he  will 
have  much  to  suffer  from  his  daily  enemies  ;  but  he  says,  "The  LORD  is  my  helper, 
I  will  not  fear  what  man  can  do  unto  me." — Robert  Bcllarmine. 

Verse  6. — "Man"  does  not  here  mean  a  man,  but  mankind,  or  man  as  opposed 
to  God. — Joseph  Addison  Alexander. 

Verse  8. — It  may  perhaps  be  considered  beneath  the  dignity  and  solemnity  of 
our  subject  to  remark,  that  this  8th  verse  of  this  Psalm  is  the  middle  verse  of  the 
Bible.  There  are,  I  believe,  31,174  verses  in  all,  and  this  is  the  15,587th.  I  do 
not  wish,  nor  would  I  advise  you  to  occupy  your  time  in  counting  for  yourselves, 
nor  should  I  indeed  have  noticed  the  subject  at  all,  but  that  I  wish  to  suggest  one 
remark  upon  it,  and  that  is,  that  though  we  may  generally  look  upon  such  calcula 
tions  as  only  laborious  idleness, — and  they  certainly  have  been  carried  to  the  most 
minute  dissection  of  every  part  of  Scripture,  such  as  to  how  many  times  the  word 
"  Lord,"  the  word  "  God,"  and  even  the  word  "  and,"  occurs, — yet  I  believe  that 
the  integrity  of  the  holy  volume  owes  a  vast  deal  to  this  scruple-weighing  of  these 
calculators.  I  do  not  say,  nor  do  I  think,  that  they  had  such  motives  in  their 
minds  ;  but  whatever  their  reasons  were,  I  cannot  but  think  that  there  was  an 
overruling  Providence  in  thus  converting  these  trifling  and  apparently  useless 
investigations  into  additional  guards  and  fences  around  the  sacred  text. — Barton 
Bouchier. 

Verse  8. — "It  is  better  to  trust  in  the  LORD,"  etc.  Luther  on  this  text  calleth  it, 
artem  artium,  et  miriflcam,  ac  suam  artem,  non  ftdere  hominibus,  that  is,  the  art 


118  EXPOSITIONS    OF    THE    PSALMS. 

of  arts,  and  that  which  he  had  well  studied,  not  to  put  confidence  in  man  :  as  for 
trust  in  God,  he  calleth  it  sacrificium  omnium  gratissimum  et  suavissimum,  et  cultum 
omnium  pulcherrimum,  the  most  pleasant  and  sweetest  of  all  sacrifices,  the  best 
of  all  services  we  perform  to  God. — John  Trapp. 

Verse  8. — "It  is  better  to  trust  in  the  LORD."  All  make  this  acknowledgment, 
and  yet  there  is  scarcely  one  among  a  hundred  who  is  fully  persuaded  that  God 
alone  can  afford  him  sufficient  help.  That  man  has  attained  a  high  rank  among 
the  faithful,  who  resting  satisfied  in  God,  never  ceases  to  entertain  a  lively  hope, 
even  when  he  finds  no  help  upon  earth. — John  Calvin. 

Verse  8. — It  is  a  great  cause  oftentimes  why  God  blesseth  not  means,  because 
we  are  so  apt  to  trust  in  them,  and  rob  God  of  his  glory,  not  waiting  for  a  blessing 
at  his  hands.  This  causeth  the  Lord  to  cross  us,  and  to  curse  his  own  benefits, 
because  we  seek  not  him,  but  sacrifice  to  our  own  nets,  putting  confidence  in  outward 
means.  Therefore  when  we  hope  for  help  from  them,  God  bloweth  upon  them, 
and  turneth  them  to  our  hurt  and  destruction. — Abraham  Wright. 

Verse  8. — When  my  enemies  have  been  brought  to  contempt,  let  not  my  friend 
present  himself  unto  me  as  a  good  man,  and  bid  me  repose  my  hope  in  himself  ; 
for  still  must  I  trust  in  the  Lord  alone. — Augustine. 

Verses  8,  9. — Nothing  is  more  profitable  than  dwelling  on  familiar  truths.  Was 
there  ever  a  good  man  who  did  not  believe  that  it  was  better  to  trust  in  Jehovah 
than  rely  on  any  created  arm  ?  Yet  David  here  repeats  this  truth,  that  if  possible 
it  may  sink  deep  into  every  mind. — William  S.  Plumer. 

Verse  9. — "//  is  better  to  trust  in  the  LORD  than  to  put  confidence  in  princes." 
David  knew  that  by  experience,  for  he  confided  in  Saul  his  king,  at  another  time 
in  Achish,  the  Philistine,  at  another  time  in  Ahithophel  his  own  most  prudent 
minister,  besides  some  others  ;  and  they  all  failed  him  ;  but  he  never  confided  in 
God  without  feeling  the  benefit  of  it. — Robert  Bellarmine. 

Verse  9. — "//  is  better,"  etc.  Literally,  "  Good  is  it  to  trust  in  Jehovah  more 
than  to  confide  in  man."  This  is  the  Hebrew  form  of  comparison,  and  is  equivalent 
to  what  is  stated  in  our  version.  "  It  is  better,"  etc.  It  is  better,  (1)  because  man 
is  weak, — but  God  is  Almighty  ;  (2)  because  man  is  selfish, — but  God  is  benevolent ; 
(3)  because  man  is  often  faithless  and  deceitful, — God  never ;  (4)  because  there  are 
emergencies,  as  death,  in  which  man  cannot  aid  us,  however  faithful,  kind,  and 
friendly  he  may  be, — but  there  are  no  circumstances  in  this  life,  and  none  in  death, 
where  God  cannot  assist  us  ;  and  (5)  because  the  ability  of  man  to  help  us  pertains 
at  best  only  to  the  present  life, — the  power  of  God  will  be  commensurate  with 
eternity. — Albert  Barnes. 

Verse  9. — "Than  to  put  confidence  in  princes."  Great  men's  words,  saith  one, 
are  like  dead  men's  shoes  ;  he  may  go  barefoot  that  waiteth  for  them. — John  Trapp. 

Verse  9. — They  who  constantly  attend  upon  God,  and  depend  upon  him,  have 
a  much  sweeter  life,  than  those  that  wait  upon  princes  with  great  observance  and 
expectation.  A  servant  of  the  Lord  is  better  provided  for  than  the  greatest 
favourites  and  minions  of  princes. — Thomas  Manton. 

Verse  10. — "All  nations  compassed  me  about."  A  multitude  of  enemies  every 
where  cannot  hinder  the  presence  of  God  with  us.  Acts  xvii.  28.  They  are  without ; 
He  is  within,  in  our  hearts  ;  they  are  flesh  ;  He  is  Spirit :  they  are  frail ;  He  is 
immortal  and  invincible. — Martin  Geier. 

Verse  11. — Whether  Tertullus  persecute  the  church  with  his  tongue,  or  Elymas 
with  his  hand,  God  hath  the  command  of  both.  Indeed  the  wicked  are  the  mediate 
causes  of  our  troubles  :  the  righteous  are  as  the  centre,  the  other  the  circumference  ; 
which  way  soever  they  turn,  they  find  themselves  environed  ;  yet  still  the  centre 
is  fixed  and  immovable,  being  founded  upon  Christ.  It  is  good  for  some  men  to 
have  adversaries  ;  for  often  they  more  fear  to  sin,  lest  they  should  despise  them, 
than  dislike  it  for  conscience,  lest  God  should  condemn  them.  They  speak  evil  of 
us  :  if  true,  let  us  amend  it ;  if  false,  contemn  it ;  whether  false  or  true,  observe 
it.  Thus  we  shall  learn  good  out  of  their  evil ;  make  them  our  tutors,  and  give 
them  our  pupilage.  In  all  things  let  us  watch  them,  in  nothing  fear  them  :  "  which 
is  to  them  an  evident  token  of  perdition,  but  to  us  of  salvation,"  Phil.  i.  28.  The 
church  is  that  tower  of  David  ;  if  there  be  a  thousand  weapons  to  wound  us,  there 
are  a  thousand  shields  to  guard  us,  Cant.  iv.  4. — Thomas  Adams. 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  119 

Verse  12. — "They  compassed  me  about  like  bees."  Christ's  enemies  are  so  spiteful, 
that  in  fighting  against  his  kingdom,  they  regard  not  what  become  ol  themselves, 
so  they  may  hurt  his  people  ;  but  as  the  bee  undoeth  herself  in  stinging,  and  loseth 
her  life  or  her  power  with  her  sting,  so  do  they.  All  that  the  enemies  of  Christ's 
church  can  do  against  his  people  is  but  to  trouble  them  externally  ;  their  wounds 
are  like  the  sting  of  a  bee,  that  is,  unto  pain  and  swelling,  and  a  short  trouble  only, 
but  are  not  deadly. — David  Dickson. 

Verse  12. — "They  compassed  me  about  like  bees."  Now,  as  the  north-east  wind 
of  course  was  adverse  to  any  north-east  progress,  it  was  necessary  that  the  boat 
should  be  towed  by  the  crew.  As  the  rope  was  being  drawn  along  through  the 
grass  on  the  banks  it  happened  that  it  disturbed  a  swarm  of  bees.  In  a  moment, 
like  a  great  cloud,  they  burst  upon  the  men  who  were  dragging  ;  everyone  of  them 
threw  himself  headlong  into  the  water  and  hurried  to  regain  the  boat.  The  swarm 
followed  at  their  heels,  and  in  a  few  seconds  filled  every  nook  and  cranny  of  the 
deck.  What  a  scene  of  confusion  ensued  may  readily  be  imagined. 

Without  any  foreboding  of  ill,  I  was  arranging  my  plants  in  my  cabin,  when 
I  heard  all  around  me  a  scampering  which  I  took  at  first  to  be  merely  the  frolics 
of  my  people,  as  that  was  the  order  of  the  day.  I  called  out  to  enquire  the  meaning 
of  the  noise,  but  only  got  excited  gestures  and  reproachful  looks  in  answer.  The 
cry  of  "  Bees  I  bees  !  "  soon  broke  upon  my  ear,  and  I  proceeded  to  light  a  pipe. 
My  attempt  was  entirely  in  vain  ;  in  an  instant  bees  in  thousands  are  about  me, 
and  I  am  mercilessly  stung  all  over  my  face  and  hands.  To  no  purpose  do  I  try 
to  protect  my  face  with  a  handkerchief,  and  the  more  violently  I  fling  my  hands 
about,  so  much  the  more  violent  becomes  the  impetuosity  of  the  irritated  insects. 
The  maddening  pain  is  now  on  my  cheek,  now  in  my  eye,  now  in  my  hair.  The 
dogs  from  under  my  bed  burst  out  frantically,  overturning  everything  in  their  way. 
Losing  well  nigh  all  control  over  myself,  I  fling  myself  into  the  river  ;  I  dive  down, 
but  all  in  vain,  for  the  stings  rain  down  still  upon  my  head.  Not  heeding  the 
warnings  of  my  people,  I  creep  through  the  reedy  grass  to  the  swampy  bank.  The 
grass  lacerates  my  hands,  and  I  try  to  gain  the  mainland,  hoping  to  find  shelter 
in  the  woods.  All  at  once  four  powerful  arms  seize  me  and  drag  me  back  with 
such  force  that  I  think  I  must  be  choked  in  the  mud.  I  am  compelled  to  go  back 
on  board,  and  flight  is  not  to  be  thought  of.  ...  I  felt  ready,  in  the  evening,  for 
an  encounter  with  half  a  score  of  buffaloes  or  a  brace  of  lions  rather  than  have  any 
thing  more  to  do  with  bees  ;  and  this  was  a  sentiment  in  which  all  the  ship's  company 
heartily  concurred. — George  Schweinfurth,  in  "The  Heart  of  Africa,"  1873. 

Verse  12. — David  said  of  his  enemies,  that  they  came  about  him  like  "bees  "  ; 
he  doth  not  say  like  wasps.  For  though  they  used  their  stings,  yet  he  found  honey 
in  them  too. — Peter  Smith,  1644. 

Verse  12. — "They  compassed  me  about  like  bees." 

As  wasps,  provoked  by  children  in  their  play, 

Pour  from  their  mansions  by  the  broad  highway, 

In  swarms  the  guiltless  traveller  engage, 

Whet  all  their  stings,  and  call  forth  all  their  rage, 

All  rise  in  arms,  and  with  a  general  cry, 

Assert  their  waxen  domes,  and  buzzing  progeny  ; 

Thus  from  the  tents  the  fervent  legion  swarms, 

So  loud  their  clamours,  and  so  keen  their  arras. 

— Homer. 

Verse  12. — "They  are  quenched  as  the  fire  of  thorns."  The  illustration  from  the 
"fire  of  thorns  "  is  derived  from  the  fact  that  they  quickly  kindle  into  a  blaze,  and 
then  the  flame  soon  dies  away.  In  Eastern  countries  it  was  common  to  burn  over 
their  fields  in  the  dry  time  of  the  year,  and  thus  to  clear  them  of  thorns  and  briers 
and  weeds.  Of  course,  at  such  a  time  they  would  kindle  quickly,  and  burn  rapidly, 
and  would  soon  be  consumed.  So  the  Psalmist  says  it  was  with  his  enemies.  He 
came  upon  them,  numerous  as  they  were,  as  the  fire  runs  over  a  field  in  a  dry  time, 
burning  everything  before  it. — Albert  Barnes. 

Verse  12. — "In  the  name  of  the  LORD."  This  has  been  understood  as  the  tessera, 
the  sentence  of  attack,  or  signal  to  engage,  like  those  of  Cyrus — Jupiter  is  our  leader 
and  ally — Jupiter  our  captain  and  preserver.  Cyropaed.  1.  3  and  7  ;  and  Gideon, 
Judges  vii.  18.  This  interpretation  being  only  founded  on  the  repetition,  may 
it  not  more  probably  be  designed  as  suited  to  the  musical  performance  ? — Samuel 
Murder. 


120  EXPOSITIONS    OF    THE    PSALMS. 

Verse  13. — "Thou  hast  thrust  sore  at  me  that  I  might  fall"  The  apostrophe 
is  strong,  and  probably  directed  to  some  particular  person  in  the  battle,  who  had 
put  David  in  great  danger. — Samuel  Burder. 

Verse  13. — "Thou  hast  thrust  sore  at  me  that  I  might  fall."  Thou  hast  indeed. 
Thou  hast  done  thy  part,  O  Satan,  and  it  has  been  well  done.  Thou  hast  known 
all  my  weakest  parts,  thou  hast  seen  where  my  armour  was  not  buckled  on  tightly, 
and  thou  hast  attacked  me  at  the  right  time  and  in  the  right  way.  The  great  Spanish 
poet,  Calderon,  tells  of  one  who  wore  a  heavy  suit  of  armour  for  a  whole  year,  and 
laid  it  by  for  one  hour,  and  in  that  hour  the  enemy  came,  and  the  man  paid  for 
his  negligence  with  his  life.  "  Blessed  is  the  man  that  endureth  temptation  ;  for 
when  he  is  tried  he  shall  receive  the  crown  of  life,  which  the  Lord  hath  promised 
to  them  that  love  him." — John  Mason  Neale. 

Verse  14. — "The  LORD  is  my  strength  and  song,  and  is  become  my  salvation." 
"My  strength,"  that  I  am  able  to  resist  my  enemies  ;  "  my  salvation,"  that  I  am 
delivered  from  my  enemies  ;  "my  song,"  that  I  may  joyfully  praise  him  and  sing 
of  him  after  I  am  delivered. —  William  Nicholson,  1662. 

Verse  14. — Good  songs,  good  promises,  good  proverbs,  good  doctrines  are  none 
the  worse  for  age.  What  was  sung  just  after  the  passage  of  the  Red  Sea,  is  here 
sung  by  the  prophet,  and  shall  be  sung  to  the  end  of  the  world  by  the  saints  of  the 
Most  High.— Wi lliam  S.  Plumer. 

Verse  14. — "And  is  become  my  salvation."  Not  that  he  hath  become  anything 
which  he  was  not  before,  but  because  his  people,  when  they  believed  on  him,  became 
what  they  were  not  before,  and  then  he  began  to  be  salvation  unto  them  when 
turned  towards  him,  which  he  was  not  to  them  when  turned  away  from  himself. — 
Augustine. 

Verse  15. — "The  voice  of  rejoicing  and  salvation  is  in  the  tabernacles  of  the  righteous." 
Every  one  should  be  careful  that  his  dwelling  is  one  of  the  tabernacles  of  the  righteous, 
and  that  he  himself  together  with  his  household  should  walk  in  righteousness  (Luke 
i.  75).  And  he  should  be  so  diligent  in  hymns  and  sacred  songs,  that  his  rooms 
should  resound  with  them. — Martin  Geier. 

Verse  16. — "The  right  hand  of  the  LORD  doeth  valiantly."  Thrice  he  celebrateth 
God's  right  hand,  to  set  forth  his  earnest  desire  to  say  the  utmost ;  or,  in  reference 
to  the  Sacred  Trinity,  as  some  will  have  it. — John  Trapp. 

Verse  17. — "/  shall  not  die,  but  live."  As  Christ  is  risen,  "  we  shall  not  die,  but 
live  " ;  we  shall  not  die  eternally,  but  we  shall  live  in  this  world,  the  life  of  grace, 
and  in  the  world  to  come,  the  life  of  glory  ;  that  we  may  in  both  declare  the  "  works  " 
and  chant  the  praises  of  God  our  Saviour.  We  are  "  chastened  "  lor  our  sins,  but 
"  not  given  over  to  death "  and  destruction  everlasting ;  nay,  our  being 
"  chastened  "  is  now  a  proof  that  we  are  not  so  given  over  ;  "  for  what  son  is  he 
whom  the  father  chasteneth  not  ?  "  Heb.  xii.  7. — George  Home. 

Verse  17. — "/  shall  not  die,  but  live."  To  live,  signifies,  not  barely  to  live,  but 
to  live  comfortably,  to  have  content  with  our  life  ;  to  live  is  to  prosper.  Thus 
the  word  is  often  used  in  Scripture.  "I  shall  not  die,  but  live."  David  did  not  look 
upon  himself  as  immortal,  or  that  he  should  never  die  ;  he  knew  he  was  subject 
to  the  statute  of  death  :  but  the  meaning  is,  I  shall  not  die  now,  I  shall  not  die  by 
the  hands  of  these  men,  I  shall  not  die  the  death  which  they  have  designed  me  to  ; 
or  when  he  saith,  "I  shall  not  die,  but  live,"  his  meaning  is,  I  shall  live  comfortably 
and  prosperously,  I  shall  live  as  a  king.  That  which  we  translate  (1  Sam.  x.  24) 
"  God  save  the  king,"  is,  "  Let  the  king  live,"  that  is,  let  him  prosper,  and  have 
good  days  ;  let  him  have  peace  with  all,  or  victory  over  his  enemies. — Joseph  Caryl. 

Verse  17. — "/  shall  not  die,"  etc.  The  following  incident  is  worth  recording  : 
"  Wicliffe  was  now  getting  old,  but  the  Reformer  was  worn  out  rather  by  the 
harassing  attacks  of  his  foes,  and  his  incessant  and  ever-growing  labours,  than 
with  the  weight  of  years,  for  he  was  not  yet  sixty.  He  fell  sick.  With  unbounded 
joy  the  friars  heard  that  their  great  enemy  was  dying.  Of  course  he  was  over 
whelmed  with  horror  and  remorse  for  the  evil  he  had  done  them,  and  they  would 
hasten  to  his  bedside  and  receive  the  expression  of  his  penitence  and  sorrow.  In 
a  trice  a  little  crowd  of  shaven  crowns  assembled  round  the  couch  of  the  sick  man 
— delegates  from  the  four  orders  of  friars.  '  They  began  fair,'  wishing  him  '  health 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  121 

and  restoration  from  his  distemper " ;  but  speedily  changing  their  tone,  they 
exhorted  him,  as  one  on  the  brink  of  the  grave,  to  make  full  confession,  and  express 
his  unfeigned  grief  for  the  injuries  he  had  inflicted  on  their  order.  \Vicliffe  lay 
silent  till  they  should  have  made  an  end,  then,  making  his  servant  raise  him  a  little 
on  his  pillow,  and  fixing  his  keen  eyes  upon  them,  he  said  with  a  loud  voice,  '  I  shall 
not  die,  but  live,  and  declare  the  evil  deeds  of  the  friars.'  The  monks  rushed  in 
astonishment  and  confusion  from  the  chamber. — J.  A.  Wylie,  in  "The  History  of 
Protestantism." 

Verse  17. — "/  shall  not  die,"  not  absolutely,  for  see  Psalm  Ixxxix.  48  ;  Heb. 
ix.  27  ;  but  not  in  the  midst  of  my  days,  Psalm  cii.  24  ;  nor  according  to  the  will 
of  mine  enemies,  who  "thrust  at  me  that  I  might  fall,"  verse  13.  But,  on  the  contrary, 
/  shall  live,  not  simply  as  he  had  hitherto  lived,  in  the  greatest  distress,  which  would 
be  a  wretched  life,  a  living  death  :  but  lively,  joyous,  happy.  Of  this,  he  says  he 
is  secure  ;  this  the  word  asserts.  On  what  foundation  does  he  rest  ?  Verses  14,  15, 
"Because  God  had  become  his  salvation,"  and  "the  right  hand  of  the  Lord  doeth  valiantly." 
— Jacob  Alt  ing. 

Verse  17. — "And  declare  the  works  of  the  LOUD."  Matter  of  praise  abounds  in 
all  the  divine  works,  both  of  the  general  creation  and  preservation  and  of  the 
redemption  of  our  souls  :  chiefly,  that  God,  besides  the  life  of  nature,  has  given 
to  us  the  life  of  grace,  without  which  we  could  not  properly  praise  God  and  declare 
his  works. — Rivctus. 

Verse  17. — "And  declare  the  works  of  the  LORD."  In  the  second  member  of 
the  verse,  he  points  out  the  proper  use  of  life,  God  does  not  prolong  the  lives  of 
his  people,  that  they  may  pamper  themselves  with  meat  and  drink,  sleep  as  much 
as  they  please,  and  enjoy  every  temporal  blessing  ;  but  to  magnify  him  for  his 
benefits  which  he  is  daily  heaping  upon  them. — John  Calvin. 

Verse  17. — According  to  Matthesius,  Luther  had  this  verse  written  against 
his  study  wall. 

Verse  18. — "The  LORD  hath  chastened  me  sore."  Strong  humours  require  strong 
physic  to  purge  them  out.  Where  corruption  is  deeply  rooted  in  the  heart,  a  light 
or  small  matter  will  not  serve  the  turn  to  work  it  out.  No  ;  but  a  great  deal  of 
stir  and  ado  must  be  made  with  it. — Thomas  Horton. 

Verse  18. — "But  he  hath  not  given  me  over  unto  death."  It  might  have  been 
worse,  may  the  afflicted  saint  say,  and  it  will  be  better  ;  it  is  in  mercy  and  in 
measure  that  God  chastiseth  his  children.  It  is  his  care  that  "  the  spirit  fail  not 
before  him,  nor  the  souls  which  he  hath  made,"  Isai.  Ivii.  16.  If  his  child  swoons 
in  the  whipping,  God  lets  fall  the  rod,  and  falls  a  kissing  it,  to  fetch  life  into  it 
again. — John  Trapp. 

Verse  19. — "Open  to  me  the  gates  of  righteousness."  The  gates  won  by  his  righteous 
ness,  to  whom  we  daily  say,  "  Thou  only  art  holy  " ;  the  gates  which  needed  the 
"  Via  Dolorosa  "  and  the  cross,  before  they  could  roll  back  on  their  hinges.  On 
a  certain  stormy  afternoon,  after  the  sun  had  been  for  three  hours  darkened,  the 
world  again  heard  of  that  Eden  from  which,  four  thousand  years  before,  Adam 
had  been  banished.  "  Verily  I  say  unto  thee,  this  day  shall  thou  be  with 
me  in  paradise."  O  blessed  malefactor,  who  thus  entered  into  the  heavenly 
gardens  !  O  happy  thief,  that  thus  stole  the  kingdom  of  heaven  !  And  see  how 
valiantly  he  now  enters  it.  "Open  to  me  the  gates  of  righteousness."  Not  "  God 
be  merciful  to  me  a  sinner  "  ;  not  "  Lord,  if  thou  wilt,  thou  canst  make  me  clean." 
But  this  is  what  is  called  the  suppliant  omnipotency  of  prayer.  "  Blessed  are 
they  that  do  his  commandments,  that  they  may  have  right  to  the  tree  of  life,  and 
may  enter  in  through  the  gates  into  the  city. — John  Mason  Neale. 

Verse  21. — "/  will  praise  thee  :  for  thou  hast  heard  me."  There  is  a  point  which 
we  would  especially  notice,  and  that  is,  praise  for  hearing  prayer.  In  this  point, 
almost  above  all  others,  God  is  frequently  robbed  of  his  praise.  Men  pray  ;  they 
receive  an  answer  to  their  prayers  ;  and  then  forget  to  praise.  This  happens 
especially  in  small  things  ;  we  should  ever  remember  that  whatever  is  worth  praying 
for,  is  worth  praising  for  also.  The  fact  is,  we  do  not  recognize  God  in  these  small 
things  as  much  as  we  should  ;  if  we  do  praise,  it  is  for  the  receipt  of  the  blessing, 
with  which  we  are  pleased,  leaving  out  of  account  the  One  from  whom  the  blessing 
has  come.  This  is  not  acceptable  to  God  ;  we  must  see  him  in  the  blessing,  if  we 


122  EXPOSITIONS    OF    THE    PSALMS. 

would  really  praise.  The  Psalmist  says,  "/  will  praise  thee  :  for  thou  hast  heard 
me" ;  he  praised  not  only  because  he  had  received,  but  also  because  he  had  heard — 
because  the  living  God,  as  a  hearing  God,  was  manifested  in  his  mercies.  And 
when  we  know  that  God  has  heard  us,  let  us  not  delay  our  praise  ;  if  we  put  off 
our  thanksgiving  until  perhaps  only  the  evening,  we  may  forget  to  praise  at  all ; 
and  if  we  do  praise,  it  will  in  all  probability  be  with  only  half  the  warmth  which 
would  animate  our  song  at  first.  God  loves  a  quick  return  for  his  blessings  ;  one 
sentence  of  heartfelt  thanksgiving  is  worth  all  the  formalism  of  a  more  laboured 
service.  There  is  a  freshness  about  immediate  praise  which  is  like  the  bloom  upon 
the  fruit ;  its  being  spontaneous  adds  ineffably  to  its  price. 

Trace,  then,  dear  reader,  a  connection  between  your  God  and  your  blessing. 
Recognize  his  hearing  ear  as  well  as  his  bounteous  hand,  and  be  yours  the  Psalmist's 
words,  "I  will  praise  thee:  for  thou  hast  heard  me." — Philip  Bennet  Power. 

Verse  22. — "The  stone."  "The  head  stone  of  the  corner."  Christ  Jesus  is  a  stone  : 
no  firmness,  but  in  him.  A  fundamental  stone  :  no  building,  but  on  him.  A 
corner  stone  :  no  piecing  nor  reconciliation,  but  in  him. — James  Ford,  1856. 

Verse  22. — "The  Stone  which  the  builders  rejected,"  etc.  To  apply  it  to  Christ 
"The  Stone"  is  the  ground  of  all.  Two  things  befall  it ;  two  things  as  contrary 
as  may  be, — 1.  Refused,  cast  away  ;  then,  called  for  again,  and  made  head  of  the 
building.  So,  two  parts  there  are  to  the  eye.  1.  The  refusing;  2.  the  raising ; 
which  are  his  two  estates,  his  humiliation,  and  his  exaltation.  In  either  of  these 
you  may  observe  two  degrees,  a  quibus,  and  quosque,  by  whom  and  how  far.  By 
whom  refused  ?  We  weigh  the  word,  sedificantes  :  not  by  men  unskilful,  but  by 
workmen,  professed  builders ;  it  is  so  much  the  worse.  How  far  ?  We  weigh 
the  word, — reprobaverunt ;  usque  ad  reprobari,  even  to  a  reprobation.  It  is  not 
improbaverunt,  disliked,  as  not  fit  for  some  eminent  place  ;  but  reprobaverunt, 
utterly  reprobate,  for  any  place  at  all. 

Again,  exalted,  by  whom  ?  The  next  words  are  a  Domino,  by  God,  as  good 
a  builder,  nay,  better  than  the  best  of  them  ;  which  makes  amends  for  the  former. 
And  How  far  ?  Placed  by  him,  not  in  any  part  of  the  building  ;  but  in  the  part 
most  in  the  eye  (the  corner),  and  in  the  highest  place  of  it,  the  very  head. 

So  rejected,  and  that  by  the  builders,  and  to  the  lowest  estate  :  and  from  the 
lowest  estate  exalted,  in  caput  anguli,  to  the  chiefest  place  of  all ;  and  that  by  God 
himself. — Lancelot  Andrewes. 

Verse  22. — "The  stone  which  the  builders  refused,"  etc.  We  need  not  wonder, 
that  not  only  the  powers  of  the  world  are  usually  enemies  to  Christ,  and  that  the 
contrivers  of  policies,  those  builders,  leave  out  Christ  in  their  building,  but  that 
the  pretended  builders  of  the  church  of  God,  though  they  use  the  name  of  Christ, 
and  serve  their  turn  with  that,  yet  reject  himself,  and  oppose  the  power  of  his 
spiritual  kingdom.  There  may  be  wit  and  learning,  and  much  knowledge  of  the 
Scriptures,  amongst  those  that  are  haters  of  the  Lord  Jesus  Christ,  and  of  the  power 
of  godliness,  and  corrupters  of  the  worship  of  God.  It  is  the  spirit  of  humility 
and  obedience,  and  saving  faith,  that  teach  men  to  esteem  Christ,  and  build  upon 
him.  The  vanity  and  folly  of  these  builders'  opinion  appears  in  this,  that  they 
are  overpowered  by  the  great  Architect  of  the  church  :  his  purpose  stands.  Not 
withstanding  their  rejection  of  Christ,  he  is  still  made  the  head  corner  stone.  They 
cast  him  away  by  their  reproaches,  and  by  giving  him  up  to  be  crucified  and  then  cast 
into  the  grave,  causing  a  stone  to  be  rolled  upon  this  stone  which  they  had  so 
rejected,  that  it  might  appear  no  more,  and  so  thought  themselves  sure.  But 
even  from  thence  did  he  arise,  and  "became  the  head  of  the  corner." — Robert  Leighton. 

Verse  22. — "The  stone  which  the  builders  refused,"  etc.  That  is  to  say,  God 
sent  a  living,  precious,  chosen  stone  on  earth  ;  but  the  Jews,  who  then  had  the 
building  of  the  church,  rejected  that  stone,  and  said  of  it,  "  This  man,  who  observeth 
not  the  Sabbath,  is  not  of  God  "  ;  and,  "  We  have  no  king  but  Caesar,"  and,  "  That 
seducer  said,  I  will  arise  after  three  days  "  ;  and  many  similiar  things  beside.  But 
this  stone,  so  rejected  by  the  builders  as  unfit  for  raising  the  spiritual  edifice,  "  is 
become  the  head  of  the  corner  "  ;  has  been  made  by  God,  the  principal  architect, 
the  bond  to  connect  the  two  walls  and  keep  them  together  ;  that  is  to  say,  has 
been  made  the  head  of  the  whole  church,  composed  of  Jews  and  Gentiles  ;  and 
such  a  head,  that  whoever  is  not  under  him  cannot  be  saved  ;  and  whoever  is  built 
under  him,  the  living  stone,  will  certainly  be  saved.  Now  all  this  "is  the  Lord's 
doing,"  done  by  his  election  and  design,  without  any  intervention  on  the  part  of 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  123 

man,  and  therefore,  "it  is  wonderful  in  our  eyes."  For  who  is  there  that  must  not 
look  upon  it  as  a  wonderful  thing,  to  find  a  man  crucified,  dead  and  buried,  rising, 
after  three  days,  from  the  dead,  immortal,  with  unbounded  power,  and  declared 
Prince  of  men  and  angels,  and  a  way  opened  through  him  for  mortal  man,  to  the 
kingdom  of  heaven,  to  the  society  of  the  angels,  to  a  happy  immortality  ? — Robert 
Bellarmine. 

Verse  22. — "  The  stone  which  the  builders  refused."  Here  we  behold  with  how  strong 
and  impregnable  a  shield  the  Holy  Ghost  furnishes  us  against  the  empty  vauntings 
of  the  Papal  clergy.  Be  it  so,  that  they  possess  the  name,  "  chief-builders  " ;  but 
if  they  disown  Christ,  does  it  necessarily  follow  that  we  must  disown  him  also  ? 
Let  us  rather  contemn  and  trample  under  our  feet  all  their  decrees,  and  let  us 
reverence  this  precious  stone  upon  which  our  salvation  rests.  By  the  expression, 
"is  become  the  head  of  the  corner,"  we  are  to  understand  the  real  foundation  of  the 
church,  which  sustains  the  whole  weight  of  the  edifice  ;  it  being  requisite  that  the 
corners  should  form  the  main  strength  of  buildings. — John  Calvin. 

Verse  22. — "The  stone,"  etc.  That  is  I,  whom  the  great  men  and  rulers  of  the 
people  rejected  (1  Sam.  xxvi.  19),  as  the  builders  of  a  house  reject  a  stone  unfit 
to  be  employed  in  it,  am  now  become  king  over  Israel  and  Judah  ;  and  a  type  of 
that  glorious  King  who  shall  hereafter  be  in  like  manner  refused  (Luke  xix.  14, 
and  xx.  17),  and  then  be  by  God  exalted  to  be  Lord  of  all  the  world,  and  the 
foundation  of  all  men's  happiness. — Thomas  Fenton. 

Verse  22. — "The  stone."  The  author  of  Hisloria  Scholastica  mentions  it  as  a 
tradition  that  at  the  building  of  the  second  temple  there  was  a  particular  stone  of 
which  that  was  literally  true,  which  is  here  parabolically  rehearsed,  viz.,  that  it 
had  the  hap  to  be  often  taken  up  by  the  builders,  and  as  oft  rejected,  and  at  last 
was  found  to  be  perfectly  fit  for  the  most  honourable  place,  that  of  the  chief  corner 
stone,  which  coupled  the  sides  of  the  walls  together,  the  extraordinariness  whereof 
occasioned  the  speech  here  following  :  "This  is  the  Loiws  doing ;  it  is  marvellous 
in  our  eyes." — Henry  Hammond. 

Verse  22. — "The  head  stone  of  the  corner."  How  of  the  "corner  "  ?  The  corner 
is  the  place  where  two  walls  meet :  and  there  be  many  twos  in  this  building :  the 
two  walls  of  nations,  Jews  and  Gentiles  ;  the  two  of  conditions,  bond  and  free ;  the 
two  of  sex,  male  and  female  :  the  great  two  (which  this  [Easter]  day  we  celebrate) 
of  the  quick  and  the  dead ;  above  all,  the  greatest  two  of  all,  heaven  and  earth. — 
Lancelot  Andrewes. 

Verse  22. — "7s  become  the  head  stone  of  the  corner." 

Higher  yet  and  ever  higher,  passeth  he  those  ranks  above, 

Where  the  seraphs  are  enkindled,  with  the  flame  of  endless  love 

Passeth  them,  for  not  e'en  seraphs  ever  loved  so  well  as  he 

Who  hath  borne  for  his  beloved,  stripes,  and  thorns,  and  shameful  tree  ; 

Ever  further,  ever  onward,  where  no  angel's  foot  may  tread, 

Where  the  four-and-twenty  elders  prostrate  fall  in  mystic  dread  : 

Where  the  four  strange  living  creatures  sing  their  hymn  before  the  throne 

The  Despised  One  and  rejected  passeth.  in  his  might  alone  ; 

Passeth  through  the  dazzling  rainbow,  till  upon  the  Father's  right 

He  is  seated,  his  Co-equal,  God  of  God,  and  Light  of  Light. 

R.  F.  Littledale. 

Verse  22. — "Head  stone  of  the  corner."  It  is  now  clear  to  all  by  divine  grace 
whom  Holy  Scripture  calls  the  corner-stone.  Him  in  truth  who,  taking  unto 
himself  from  one  side  the  Jewish,  and  from  the  other  the  Gentile  people,  unites, 
as  it  were,  two  walls  in  the  one  fabric  of  the  Church  ;  them  of  whom  it  is  written 
"  He  hath  made  both  one  "  ;  who  exhibited  himself  as  the  Corner-stone,  not  only 
in  things  below,  but  in  things  above,  because  he  united  on  earth  the  nations  of 
the  Gentiles  to  the  people  of  Israel,  and  both  together  to  angels.  For  at  his  birth 
the  angels  exclaimed,  "  On  earth  peace,  good  will  toward  men." — Gregory,  quoted 
by  Henry  Newland,  1860. 

Verse  22. — "The  corner."  By  Bede  it  is  rendered  as  a  reason  why  the  Jewish 
builders  refused  our  Saviour  Christ  for  the  head-place,  Quia  in  uno  pariete,  stare 
amabant.  They  could  endure  no  corner  ;  they  must  stand  alone  upon  their  own 
single  wall ;  be  of  themselves,  not  join  with  Gentiles  or  Samaritans.  And  Christ  they 
endured  not,  because  they  thought  if  he  had  been  head  he  would  have  inclined  that 
way.  Alias  oves  oportet  me  adducere  (John  x.  16).  Alias  they  could  not  abide. 
But  sure,  a  purpose  there  must  be,  alias  oves  adducendi,  of  bringing  in  others,  of  joining 


124  EXPOSITIONS    OF    THE    PSALMS 

a  corner,  or  else  we  do  not  facere  secundum  exemplar,  build  not  according  to  Christ's 
pattern  ;   our  fashion  of  fabric  is  not  like  his. — Lancelot  Andrewes. 

Verses  22 — 27. — By  the  consent  of  all  expositors,  in  this  Psalm  is  typed  the 
coming  of  Christ,  and  his  kingdom  of  the  gospel.  This  is  manifested  by  an  exaltation, 
by  an  exullalon,  by  a  petition,  by  a  benediction.  The  exaltation  :  ver.  22,  "The  stone 
which  the  builders  refused  is  become  the  head  stone  of  the  corner."  The  Jews  refused 
this  stone,  but  God  hath  built  his  church  upon  it. 

The  exaltation:  ver.  24,  "This  is  the  day  which  the  LORD  hath  made;  we  will 
rejoice  and  be  glad  in  it."  A  more  blessed  day  than  that  was  wherein  he  made  man, 
when  he  had  done  making  the  world  ;  "Rejoice  we,  and  be  glad  in  it." 

The  petition  :  ver.  25,  "Save  now,  I  beseech  thee,  0  LORD  :  O  LORD,  I  beseech 
thee,  send  now  prosperity."  Thy  justice  would  not  suffer  thee  to  save  without  the 
Messiah  ;  he  is  come,  "Save  now,  0  LORD,  I  beseech  thee."  Our  Saviour  is  come, 
let  mercy  and  salvation  come  along  with  him. 

The  benediction  makes  all  clear  :  ver.  26,  "Blessed  be  he  that  cometh  in  the  name 
of  the  LORD."  For  what  David  here  prophesied,  the  people  after  accomplished 
Matt.  xxi.  9,  "  Blessed  is  he  that  cometh  in  the  name  of  the  LORD."  The  corollary 
or  sum  is  in  my  text :  ver.  27,  "God  is  the  LORD,  which  hath  shewed  us  light :  bind 
the  sacrifice  with  cords,  even  unto  the  horns  of  the  altar." — Thomas  Adams. 

Verse  24. — "This  is  the  day  which  the  LORD  hath  made."  1.  Here  is  the  doctrine 
of  the  Christian  sabbath  :  "it  is  the  day  which  the  LORD  hath  made,"  has  made 
remarkable,  made  holy,  has  distinguished  it  from  other  days  ;  he  has  made  it  for 
man  ;  it  is  therefore  called  the  Lord's  day,  for  it  bears  his  image  and  superscription. 
2.  The  duty  of  the  Sabbath,  "we  will  rejoice  and  be  glad  in  it  "  ;  not  only  in  the 
institution  of  the  day,  that  there  is  such  a  day  appointed,  but  in  the  occasion  of  it, 
Christ's  becoming  "  the  head  of  the  corner."  This  we  ought  to  rejoice  in,  both  as 
his  honour  and  our  advantage.  Sabbath  days  must  be  rejoicing  days,  and  then 
they  are  to  us  as  the  days  of  heaven.  See  what  a  good  Master  we  serve,  who  having 
instituted  a  day  for  his  service,  appoints  it  to  be  spent  in  holy  joy. — Matthew  Henry. 

Verse  24. — "This  is  the  day,"  etc.  The  "  queen  of  days,"  as  the  Jews  call  the 
Sabbath.  Arnobius  interpreteth  this  text  of  the  Christian  Sabbath  ;  others,  of 
the  day  of  salvation  by  Christ  exalted  to  be  the  head  corner-stone  ;  in  opposition 
to  that  dismal  day  of  man's  fall. — John  Trapp. 

Verse  24. — Because  believers  have  ever  cause  for  comfort,  therefore  they  are 
commanded  always  to  rejoice,  Phil.  iii.  Whether  their  sins  or  sufferings  come 
into  their  hearts,  they  must  not  sorrow  as  they  that  have  no  hope.  In  their 
saddest  conditions,  they  have  the  Spirit  of  consolation.  There  is  seed  of  joy  sown 
within  them  when  it  is  turned  under  the  clods,  and  appears  not  above  ground.  But 
there  are  special  times  when  God  calls  for  this  grain  to  spring  up.  They  have  some 
red  letters,  some  holy  days  in  the  calendar  of  their  lives,  wherein  this  joy,  as  wine 
at  a  wedding,  is  most  seasonable  ;  but  among  all  those  days  it  never  relisheth  so 
well,  it  never  tasteth  so  pleasantly,  as  on  a  Lord's-day.  Joy  suits  no  person  so 
much  as  a  saint,  and  it  becomes  no  season  so  well  as  a  Sabbath. 

Joy  in  God  on  other  days  is  like  the  birds  chirping  in  winter,  which  is  pleasing ; 
but  joy  on  the  Lord's-day  is  like  their  warbling  times  and  pretty  notes  in  spring, 
when  all  other  things  look  with  a  suitable  delightful  aspect.  "This  is  the  day  which 
the  LORD  hath  made,"  (he  that  made  all  days,  so  especially  this  day,  but  what  follows  ?) 
"we  will  rejoice  and  be  glad  in  it."  In  which  words  we  have  the  church's  solace, 
or  joy,  and  the  season,  or  day  of  it.  Her  solace  was  great  :  "We  will  rejoice  and 
be  glad."  Those  expressions  are  not  needless  repetitions,  but  shew  the  exuberancy 
or  high  degree  of  their  joy.  The  season  of  it :  "This  is  the  day  which  the  LORD  hath 
made."  Compare  this  place  with  Matt.  xxi.  22,  23,  and  Acts  iv.  11,  and  you  will 
find  that  the  precedent  verses  are  a  prophetical  prediction  of  Christ's  resurrection, 
and  so  this  verse  foretells  the  church's  joy  upon  that  memorable  and  glorious  day. 
And,  indeed,  if  "  a  feast  be  made  for  laughter,"  Eccles.  x.  19,  then  that  day  wherein 
Christ  feasteth  his  saints  with  the  choicest  mercies  may  well  command  their  greatest 
spiritual  mirth.  A  thanksgiving-day  hath  a  double  precedency  of  a  fast-day.  On 
a  fast-day  we  eye  God's  anger  ;  on  a  thanksgiving-day  we  look  to  God's  favour, 
In  the  former  we  specially  mind  our  corruptions  ;  in  the  latter,  God's  compassions  ; 
— therefore  a  fast-day  calls  for  sorrow,  a  thanksgiving-day  for  joy.  But  the  Lord's- 
day  is  the  highest  thanksgiving-day,  and  deserveth  much  more  than  the  Jewish 
Purim,  to  be  a  day  of  feasting  and  gladness,  and  a  good  day. — George  Swinnock. 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  125 

Verse  24. — "Day  which  the  LOUD  hath  made."  As  the  sun  in  heaven  makes  the 
natural  day  by  his  light,  so  does  Christ  the  Sun  of  Righteousness  make  ours  a 
spiritual  day. — Starke. 

Verse  24. — "Day  which  the  LORD  hath  made."  Adam  introduced  a  day  of  sadness, 
but  another  day  is  made  by  Christ  :  Abraham  saw  his  day  from  afar,  and  was 
glad  ;  we  will  walk  even  now  in  his  light. — Johann  David  Friesch,  1731. 

Verse  25. — "Save."  With  the  Hebrews  salvation  is  a  wide  word,  comprising 
all  the  favours  of  God  that  may  lead  to  preservation  ;  and  therefore  the  Psalmist 
elsewhere  extends  this  act  both  to  man  and  beast,  and,  as  if  he  would  comment 
upon  himself,  expounds  a&aov  save,  by  fuddwo-ov  prosper.  It  is  so  dear  a  title  of 
God,  that  the  prophet  cannot  have  enough  of  it. — Joseph  Hall. 

Verse  25. — "Save  now,  I  beseech  thee,  O  LORD."  Let  him  have  the  acclama 
tions  of  the  people  as  is  usual  at  the  inauguration  of  a  prince  ;  let  every  one  of  his 
loyal  subjects  shout  for  joy,  "Save  now,  I  beseech  thee,  O  LOUD."  This  is  like  vivat 
rex,  and  speaks  both  a  hearty  joy  for  his  accession  to  the  crown,  an  entire  satisfaction 
in  his  government,  and  a  zealous  affection  to  the  interests  and  honour  of  it. 
Hosanna  signifies,  "Save  now,  I  beseech  thee."  Lord,  save  me,  I  beseech  thee  ; 
let  this  Saviour  be  my  Saviour  ;  and  in  order  to  that  my  Ruler  ;  let  me  be  taken 
under  his  protection,  and  owned  as  one  of  his  willing  subjects.  His  enemies  are 
my  enemies  ;  Lord,  I  beseech  thee,  save  me  from  them.  Send  me  an  interest 
in  that  prosperity  which  his  kingdom  brings  with  it  to  all  those  that  entertain  it. 
Let  my  soul  prosper  and  be  in  health,  in  that  peace  and  righteousness  which  his 
government  brings.  Ps.  Ixxii.  3.  Let  me  have  victory  over  those  lusts  that  war 
against  my  soul,  and  let  divine  grace  go  on  in  my  heart,  conquering  and  to 
conquer. — Matthew  Henry. 

Verse  25. — "Save  now,"  or,  hosanna.  Our  thanksgivings  on  earth  must  always 
be  accompanied  with  prayers  for  further  mercies,  and  the  continuance  of  our 
prosperity  ;  our  hallelujahs  with  hosannas. — Ingram  Cobbin. 

Verse  25. — "Save  now,  I  beseech  thee,  0  LORD,"  etc.  Hosanna.  The  cry  of  the 
multitudes  as  they  thronged  in  our  Lord's  triumphal  procession  into  Jerusalem 
(Matt.  xxi.  9,  18  ;  Mar.  xi.  9,  15,  John  xii.  13)  was  taken  from  this  Psalm,  from 
which  they  were  accustomed  to  recite  the  25th  and  26th  verses  at  the  Feast  of 
Tabernacles.  On  that  occasion  the  great  Hallel,  consisting  of  Psalms  cxiii. — cxviii. 
was  chanted  by  one  of  the  priests  and  at  certain  intervals  the  multitudes  joined  in 
the  responses,  waving  their  branches  of  willow  and  palm,  and  shouting  as  they 
waved  them,  Hallelujah,  or  Hosannah,  or  "O  LORD,  I  beseech  thee,  send  now  prosperity." 
This  was  done  at  the  recitation  of  the  first  and  last  verses  of  Ps.  cxviii.  ;  but  accord 
ing  to  the  school  of  Hillel,  at  the  words  "Save  now,  we  beseech  thee."  The  school 
of  Shammai,  on  the  contrary,  say  it  was  at  the  words,  "Send  now  prosperity." 
Rabban  Gamaliel  and  R.  Joshua  were  observed  by  R.  Akiba  to  wave  their  branches 
only  at  the  words,  "Save  now,  we  beseech  thee  "  (Mishna,  Succah,  iii.  9).  On  each 
of  the  seven  days  during  which  the  feast  lasted  the  people  thronged  the  court  of 
the  temple,  and  went  in  procession  about  the  altar,  setting  their  boughs  bending 
towards  it ;  the  trumpets  sounding  as  they  shouted  Hosanna.  But  on  the  seventh 
day  they  marched  seven  times  round  the  altar,  shouting  meanwhile  the  great 
Hosannah  to  the  sound  of  the  trumpets  of  the  Levites  (Lightfoot,  Temple  Service, 
xvi.  2).  The  very  children  who  could  wave  the  palm  branches  were  expected  to 
take  part  in  the  solemnity  (Mishna,  Succah,  iii.  15 ;  Matt  iii.  15).  From  the  custom  of 
waving  the  boughs  of  myrtle  and  willow  during  the  service  the  name  Hosannah  was 
ultimately  transferred  to  the  boughs  themselves,  so  that  according  to  Elias  Levita 
(Thisbi.  s.  v.),  "the  bundles  of  the  willows  of  the  brook  which  they  carry  at  the 
Feast  of  Tabernacles  are  called  Hosannahs." — William  Aldis  Wright,  in  "Smith's 
Dictionary  of  the  Bible,"  1863. 

Verse  25. — "  Send  now  prosperity."  God  will  send  it,  but  his  people  must  pray 
for  it.  "  I  came  for  thy  prayers,"  Dan.  x.  12. — John  Trapp. 

Verse  26. — "Blessed  is  he  that  cometh  in  the  name  of  the  LORD."  The  difference 
between  Christ  and  Antichrist  is  to  be  noticed,  because  Christ  did  not  come  in  his 
own  name,  but  in  the  name  of  the  Father  ;  of  which  he  himself  testified,  John  v., 
"/  am  come  in  my  Father's  name,  and  ye  receive  me  not ;  if  another  shall  come  in 
his  own  name,  him  ye  will  receive."  Thus  all  faithful  ministers  of  the  Church  must 
not  come  in  their  own  name,  or  the  name  of  Baal,  or  of  Mammon  and  their  own 


126  EXPOSITIONS    OF    THE    PSALMS. 

belly,  but  in  the  name  of  God,  with  a  lawful  call  ;    concerning  which  see  Heb.  v., 
Rom.  x.  and  xv. — Solomon  Gesner. 

Verse  27. — "God  is  the  LORD,  which  hath  shewed  us  light."  The  Psalmist  was 
clearly  possessed  of  light,  for  he  says,  "God  is  the  LORD,  which  hath  shewed  us  light." 
He  was  evidently,  then,  possessed  of  light ;  and  this  light  was  in  him  as  "  the  light 
of  life."  This  light  had  shone  into  his  heart ;  the  rays  and  beams  of  divine  truth 
had  penetrated  into  his  conscience.  He  carried  about  with  him  a  light  which  had 
come  from  God  ;  in  this  light  he  saw  light,  and  in  this  light  he  discerned  everything 
which  the  light  manifested.  Thus  by  this  internal  light  he  knew  what  was  good 
and  what  was  evil,  what  was  sweet  and  what  was  bitter,  what  was  true  and  what 
was  false,  what  was  spiritual  and  what  was  natural.  He  did  not  say,  This  light 
came  from  creature  exertion,  this  light  was  the  produce  of  my  own  wisdom,  this 
light  was  nature  transmuted  by  some  action  of  my  own  will,  and  thus  gradually 
rose  into  existence  from  long  and  assiduous  cultivation.  But  he  ascribes  the  whole 
of  that  light  which  he  possessed  unto  God  the  Lord,  as  the  sole  author  and  the  only 
giver  of  it.  Now,  if  God  the  Lord  has  ever  showed  you  and  me  the  same  light  which 
he  showed  his  servant  of  old,  we  carry  about  with  us  more  or  less  of  a  solemn  con 
viction  that  we  have  received  this  light  from  him.  There  will  indeed,  be  many 
clouds  of  darkness  to  cover  it ;  there  will  often  be  doubts  and  fears,  hovering  like 
mists  and  fogs  over  our  souls,  whether  the  light  which  we  have  received  be  from 
God  or  not.  But  in  solemn  moments  when  the  Lord  is  pleased  a  little  to  revive 
his  work  ;  at  times  and  seasons  wrhen  he  condescends  to  draw  forth  the  affections 
of  our  hearts  unto  himself,  to  bring  us  into  his  presence,  to  hide  us  in  some  measure  in 
the  hollow  of  his  hand,  and  give  us  access  unto  himself,  at  such  moments  and  seasons 
we  carry  about  with  us,  in  spite  of  all  our  unbelief,  in  spite  of  all  the  suggestions 
of  the  enemy,  in  spite  of  all  doubts  and  fears  and  suspicions  that  rise  from  the  depths 
of  the  carnal  mind,  in  spite  of  all  these  counter-workings  and  underminings,  we 
carry  about  with  us  at  these  times  a  solemn  conviction  that  we  have  light,  and  that 
this  light  we  have  received  from  God.  And  why  so  ?  Because  we  can  look  back 
to  a  time  when  we  walked  in  no  such  light,  when  we  felt  no  such  light,  when  every 
thing  spiritual  and  heavenly  was  dark  to  us,  and  we  were  dark  to  them. 

Those  things  which  the  Spirit  of  God  enables  a  man  to  do,  are  in  Scripture  some 
times  called  sacrifices.  "  That  we  may  offer,"  we  read,  "  spiritual  sacrifices  acceptable 
to  God  by  Jesus  Christ."  The  apostle  speaks  of  "  receiving  of  Epaphroditus 
the  things  which  were  sent  from  the  brethen  at  Philippi  ;  an  odour  of  a  sweet 
smell ;  a  sacrifice  acceptable  and  well-pleasing  to  God."  Phil.  iv.  18.  So  he  says 
to  the  Hebrew  church  :  "  But  to  do  good  and  to  communicate  (that  is,  to  the  wants 
of  God's  people),  forget  not ;  for  with  such  sacrifices  God  is  well  pleased."  Heb. 
xiii.  16.  Well,  then,  these  spiritual  sacrifices  which  a  man  offers  unto  God  are 
bound  also  to  the  horns  of  the  altar.  They  are  not  well-pleasing  in  the  sight  of  God, 
except  they  are  bound  to  the  horns  of  the  altar,  so  as  to  derive  all  their  acceptance 
from  the  altar.  Our  prayers  are  only  acceptable  to  God  as  they  are  offered  through 
the  cross  of  Jesus.  Our  praises  and  thanksgivings  are  only  acceptable  to  God 
as  they  are  connected  with  the  cross  of  Christ,  and  ascend  to  the  Father  through 
the  propitiation  of  his  dear  Son.  The  ordinances  of  God's  house  are  only 
acceptable  to  God  as  spiritual  sacrifices,  when  they  are  bound  to  the  horns  of  the 
altar.  Both  the  ordinances  of  the  New  Testament — baptism  and  the  Lord's  supper 
— have  been  bound  by  the  hands  of  God  himself  to  the  horns  of  the  altar  ;  and 
no  one  either  rightly  went  through  the  one,  or  rightly  received  the  other,  who  had 
not  been  first  spiritually  bound  by  the  same  hand  to  the  horns  of  the  altar.  Every 
act  of  liberality,  every  cup  of  cold  water  given  in  the  name  of  a  disciple,  every 
feeling  of  sympathy  and  affection,  every  kind  word,  every  compassionate  action 
shown  to  a  brother  ;  all  and  each  are  only  acceptable  to  God  as  they  ascend  to  him 
through  the  mediation  of  his  dear  Son.  And,  therefore,  every  sacrifice  of  our 
own  comfort,  or  of  our  own  advantage,  of  our  own  time,  or  of  our  own  money,  for 
the  profit  of  God's  children,  is  only  a  spiritual  and  acceptable  sacrifice  so  far  as 
it  is  bound  to  the  horns  of  the  altar,  linked  on  to  the  cross  of  Jesus,  and  deriving 
all  its  fragrance  and  odour  from  its  connection  with  the  incense  there  offered  by 
the  Lord  of  life  and  glory. — J.  C.  Philpot. 

Verse  27. — How  comfortable  is  the  light !  'Tis  so  comfortable  that  light 
and  comfort  are  often  put  for  the  same  thing  :  "  God  is  the  LORD,  which  hath  shewed 
us  light,"  that  is,  the  light  of  counsel  what  to  do,  and  the  light  of  comfort  in  what 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  127 

we  do,  or  after  all  our  sufferings.  Light  is  not  only  a  candle  held  to  us  to  do  our 
work  by,  but  it  comforts  and  cheereth  us  in  our  work.  Eccl.  xi.  7. — Joseph  Caryl. 

Verse  27. — "  Shewed  us  light :  "  "  bind  the  sacrifice."  Here  is  somewhat  received  ; 
somewhat  to  be  returned.  God  hath  blessed  us,  and  we  must  bless  God.  His 
grace  and  our  gratitude,  are  the  two  lines  my  discourse  must  run  upon.  They 
are  met  in  my  text ;  let  them  as  happily  meet  in  your  hearts,  and  they  shall  not 
leave  you  till  they  bring  you  to  heaven. —  Thomas  Adams. 

Verse  27. — "Bind  the  sacrifice  with  cords,"  etc.  The  sacrifice  we  are  to  offer 
to  God,  in  gratitude  for  redeeming  love,  is  ourselves,  not  to  be  slain  upon  the  altar, 
but  "  living  sacrifices  "  (Rom.  xii.  1)  to  be  bound  to  the  altar  ;  spiritual  sacrifices 
of  prayer  and  praise,  in  which  our  hearts  must  be  fixed  and  engaged,  as  the  sacrifice 
was  bound  "  with  cords  to  the  horns  of  the  altar." — Matthew  Henry. 

Verse  27. — "Bind  the  sacrifice,"  etc.  'Tis  a  saying  among  the  Hebrews,  that 
the  beasts  that  were  offered  in  sacrifice,  they  were  the  most  struggling  beasts  of 
all  the  rest ;  such  is  the  nature  of  us  unthankful  beasts,  when  we  should  love  God 
again,  we  are  readier  to  run  away  from  him ;  we  must  be  tied  to  the  altar  with  cords, 
to  draw  from  us  love  or  fear. — Abraham  Wright. 

Verse  27. — "With  cords."  This  word  is  sometimes  used  for  thick  twisted  cords, 
Judges  xv.  13  ;  sometimes  for  thick  branches  of  trees,  used  at  some  feasts,  Ezek. 
xix.  11,  Levit.  xxiii.  40.  Hereupon  this  sentence  may  two  ways  be  read  ;  bind 
the  feast  with  thick  branches,  or  bind  the  sacrifice  with  cords  ;  both  mean  one  thing 
that  men  should  keep  the  festivity  with  joy  and  thanks  to  God,  as  Israel  did  at 
their  solemnities. — Henry  Ainsworth. 

Verse  27. — "Even  unto  the  horns  of  the  altar."  Before  these  words  must  be  under 
stood,  lead  it :  for  the  victims  were  bound  to  rings  fixed  in  the  floor.  "The  horns  " 
were  architectural  ornaments,  a  kind  of  capitals,  made  of  iron  or  of  brass,  somewhat 
in  the  form  of  the  curved  horns  of  an  animal,  projecting  from  the  four  angles  of  the 
altar.  The  officiating  priest,  when  he  prayed,  placed  his  hands  on  them,  and  some 
times  sprinkled  them  with  the  blood  of  the  sacrifice  :  compare  Exod.  xxx.  3  ;  Lev. 
iv.  7,  18.  At  the  end  of  this  verse  the  word  saying  must  be  supplied. — Daniel 
Cresswell. 

Verse  27. — "Unto  the  horns."  That  is,  all  the  court  over,  until  you  come  even 
to  the  horns  of  the  altar,  intending  hereby  many  sacrifices  or  boughs. — Henry 
Ainsworth. 

Verse  28. — "God."  The  original  for  "God  "  gives  force  to  this  passage  :  Thou 
art  my  "El " — the  Mighty  One  ;  therefore  will  I  praise  thee  :  my  "Eloah  " — a 
varied  form  with  substantially  the  same  sense,  "  and  I  will  extol  thee  " — lift  thee 
high  in  glory  and  honour. — Henry  Cowles. 

Verse  28. — This  "  extolling  the  Lord  "  will  accomplish  one  of  the  great  ends 
of  praise,  viz.,  his  exaltation.  It  is  true  that  God  both  can  and  will  exalt  himself 
but  it  is  at  once  the  duty  and  the  privilege  of  his  people  to  exalt  him.  His  name 
should  be  upborne  and  magnified  by  them  ;  the  glory  of  that  name  is  now,  as  it 
were,  committed  to  them  :  what  use  are  we  making  of  the  opportunity  and  the 
privilege  ? — Philip  Bennet  Power. 


HINTS    TO    PREACHERS. 

Verses  1-4. — I.  The  subject  of  song — "  O  give  thanks  unto  the  Lord,  for  he 
is  good."  II.  The  chorus — "  His  mercy  endureth  for  ever."  III.  The  choir — 
"  Let  Israel  now  say,"  etc.  ;  "  Let  the  house  of  Aaron,"  etc.  ;  "  Let  them  that 
fear  the  Lord,"  etc.  IV.  The  rehearsal — "  Let  them  now  say,"  that  they  may 
be  better  prepared  for  universal  praise  hereafter. 

Verse  5. — I.  The  season  for  prayer — "  in  distress."  II.  The  answer  in  season 
— "  The  Lord  answered  me."  III.  The  answer  beyond  the  request — "  And  set 
me,"  etc. 

Verse  6. — I.  When  may  a  man  know  that  God  is  on  his  side  ?  II.  What  con 
fidence  may  that  man  enjoy  who  is  assured  of  divine  aid  ? 


128  EXPOSITIONS    OF    THE    PSALMS. 

Verse  7. — I.  The  value  of  true  friends.  II.  The  greater  vame  of  help  from 
above. 

Verses  8,  9. — "Belter."  It  is  wiser,  surer,  morally  more  right,  more  ennobling, 
more  happy  in  result. 

Verse  10. — Take  a  wide  range  and  consider  what  has  been  done,  should  be  done, 
and  may  be  done  "  in  the  name  of  the  Lord." 

Verse  12. — I.  Faith's  innumerable  annoyances.  II.  Their  speedy  end.  III. 
Faith's  complete  victory. 

Verse  13. — I.  Our  great  antagonist.  II.  His  fierce  attacks.  III.  His  evident 
object:  "that  I  might  fall."  IV.  His  failure:  "but  the  Lord  helped  me." 

Verse  14. — I.  Strength  under  affliction.  II.  Song  in  hope  of  deliverance.  III. 
Salvation,  or  actual  escape  out  of  trial. 

Verse  15. — The  joy  of  Christian  households.  It  is  joy  in  salvation  :  it  is  ex 
pressed, — "  The  voice  "  :  it  abides  :  "  the  voice  is  "  :  it  is  joy  in  the  protection 
and  honour  given  by  the  Lord's  right  hand. 

Verses  15,  16. — I.  True  joy  is  peculiar  to  the  righteous.  II.  In  their  taber 
nacles  :  in  their  pilgrimage  state.  III.  For  salvation  :  rejoicing  and  salvation 
go  together.  IV.  From  God  :  "  the  right  hand,"  etc.  :  three  right  hands  ;  both 
the  salvation  and  the  joy  are  from  the  hand  of  the  Father  and  the  Son  and  the  Holy 
Ghost ;  the  right  hand  of  each  doeth  valiantly. — G.  R. 

Verse  17. — I.  Good  men  are  often  in  special  danger  :  Joseph  in  the  pit ;  Moses 
in  the  ark  of  bulrushes  ;  Job  on  the  dunghill ;  David's  narrow  escapes  from  the 
hand  of  Saul ;  Paul  let  down  in  a  basket ;  what  a  fruit  basket  was  that  1  How 
much  was  suspended  upon  that  cord  1  The  salvation  of  how  many  I  II.  Good 
men  have  often  a  presentiment  of  their  recovery  from  special  danger  :  "  I  shall 
not  die,  but  live."  III.  Good  men  have  a  special  desire  for  the  preservation  of 
their  lives  :  "  live  and  declare  the  works  of  the  Lord." — G.  R. 

Verses  17,  19,  22. — The  victory  of  the  risen  Saviour  and  its  far-reaching  con 
sequences  :  (1)  Death  is  vanquished  ;  (2)  the  gates  of  righteousness  are  opened  ; 
(3)  the  corner-stone  of  the  church  is  laid. — Deichert,  in  Lange's  Commentary. 

Verse  18. — I.  The  afflictions  of  the  people  of  God  are  chastisements.  "  The  Lord 
hath  chastened  me."  II.  Those  chastisements  are  often  severe  :  "  hath  chastened 
me  sore."  III.  The  severity  is  limited  :  "  it  is  not  unto  death." — G.  R. 

Verse  19. — I.  Access  to  God  desired.  II.  Humbly  requested :  "  Open  to  me." 
III.  Boldly  accepted  :  "  I  will  go  into  them."  IV.  Gratefully  enjoyed  :  "  And 
praise  the  Lord." 

Verse  22. — In  these  words  we  may  notice  the  following  particulars.  I.  The 
metaphorical  view  in  which  the  church  is  here  represented,  namely,  that 
of  a  house  or  building.  II.  The  character  that  our  Immanuel  bears  with  respect  to 
this  building  ;  he  is  the  stone  in  a  way  of  eminence,  without  whom  there  can  be  no 
building,  no  house  for  God  to  dwell  in  among  the  children  of  men.  III.  The 
character  of  the  workmen  employed  in  this  spiritual  structure ;  they  are  called 
builders.  IV.  A  fatal  error  they  are  charged  with  in  building  the  house  of  God  ; 
they  refuse  the  stone  of  God's  choosing  ;  they  do  not  allow  him  a  place  in  his  own 
house.  V.  Notice  the  place  that  Christ  should  and  shall  have  in  this  building, 
let  the  builders  do  their  worst  ;  he  is  made  the  head  stone  of  the  corner.  The  words 
immediately  following  declare  how  this  effected,  and  how  the  saints  are  affected 
with  the  views  of  his  exaltation,  notwithstanding  the  malice  of  hell  and  earth  : 
"  This  is  the  Lord's  doing,  and  it  is  wonderful  in  our  eyes." — Ebenezer  Erskine. 

Verses  22,  23. — I.  The  mystery  stated.  1.  That  which  is  least  esteemed  by 
men  as  a  means  of  salvation  is  most  esteemed  by  God.  2.  That  which  is  most 
esteemed  by  God  when  made  known  is  least  esteemed  by  man.  II.  The  mystery 
explained.  The  way  of  salvation  is  the  Lord's  doing,  therefore  marvellous  in  our 
eyes. — G.  R. 

Verses  22— 25.— I.  Christ  rejected.  II.  Christ  exalted.  III.  His  exaltation 
is  due  to  God  alone.  IV.  His  exaltation  commences  a  new  era.  V.  His  exaltation 
suggests  a  new  prayer.  See  Spurgeon's  Sermon,  No.  1,420. 

Verse  24. — I.  What  is  spoken  of.  1.  The  gospel  day.  2.  The  sabbath  day. 
II.  What  is  said  of  it.  1.  It  is  given  by  God.  2.  To  be  joyfully  received  by 
man. — G.  JR. 

Verse  25. — What  is  church  prosperity  ?  Whence  must  it  come  ?  How  can 
we  obtain  it  ? 

Verse  25. — I.  The  object  of  the  prayer.     1.  Salvation  from  sin.     2.  Prosperity 


PSALM    THE    HUNDRED    AND    EIGHTEENTH.  129 

in  righteousness.  II.  The  earnestness  of  the  prayer  :  "  I  beseech  thee,  I  beseech 
thee."  III.  The  urgency  of  the  prayer,  "  now — now  " — now  that  the  gates  of 
righteousness  are  open,  now  that  the  foundation  stone  is  laid,  now  that  the  gospel 
day  has  come — now,  Lord  1  now  I — G.  R. 

Verse  27. — "Bind  the  sacrifice,"  etc.  Devotion  is  the  mother,  and  she  hath 
four  daughters.  1.  Constancy :  "  Bind  the  sacrifice."  2.  Fervency  :  Bind  it 
"  with  cords."  3.  Wisdom.  Bind  it  "  to  the  altar."  4.  Confidence.  Even  to 
the  "  horns  "  of  the  altar. — Thomas  Adams. 

Verse  27. — "Bind  the  sacrifice  with  cords,"  etc.  1.  What  is  the  sacrifice  ?  Our 
whole  selves,  every  talent,  all  our  time,  property,  position,  mind,  heart,  temper, 
life  to  the  last.  II.  Why  does  it  need  binding  ?  It  is  naturally  restive.  Long 
delay,  temptations,  wealth,  rank,  discouragement,  scepticism,  all  tend  to  drive 
it  from  the  altar.  III.  To  what  is  it  bound  ?  To  the  doctrine  of  atonement.  To 
Jesus  and  his  work.  To  Jesus  and  our  work.  IV.  What  are  the  cords  ?  Oui 
own  vows.  The  need  of  souls.  Our  joy  in  the  work.  The  great  reward.  The 
love  of  Christ  working  upon  us  by  the  Holy  Spirit. 

Verse  28. — I.  The  gladdest  fact  in  all  the  world  :  "  Thou  art  my  God." 
II.  The  fittest  spirit  in  which  to  enjoy  it :  "  Praise  thee." 

Verse  28. — I.  The  effect  of  Christ  being  sacrificed  for  us  :  "  Thou  art  my  God." 
II.  The  effect  of  our  being  offered  as  an  acceptable  sacrifice  to  him.  "  I  will  praise 
thee,  I  will  exalt  thee."  Or,  I.  The  covenant  blessing  :  "  Thou  art  my  God." 
II.  The  covenant  obligation  :  "  I  will  praise  thee." — G.  R. 

Verse  29. — I.  The  beginning  and  the  end  of  salvation  is  mercy.  II.  The  begin 
ning  and  end  of  its  requirements  is  thanksgiving. — G.  R. 


VOL. 


PSALM    CXIX. 

TITLE. — There  is  no  title  to  this  Psalm,  neither  is  any  author's  name  mentioned.  It 
is  THE  LONGEST  PSALM,  and  this  is  a  sufficiently  distinctive  name  for  it.  It  equals 
in  bulk  twenty-two  Psalms  of  the  average  length  of  the  Songs  of  Degrees.  Nor  is  it  long 
only  ;  for  it  equally  excels  in  breadth  of  thought,  depth  of  meaning,  and  height  of  fervour. 
It  is  like  the  celestial  city  which  lieth  four-square,  and  the  height  and  the  breadth  of  it  are 
equal.  Many  superficial  readers  have  imagined  that  it  harps  upon  one  string,  and 
abounds  in  pious  repetitions  and  redundancies  ;  but  this  arises  from  the  shallowness  of 
the  reader's  own  mind  :  those  who  have  studied  this  divine  hymn,  and  carefully  noted 
each  line  of  it,  are  amazed  at  the  variety  and  profundity  of  the  thought.  Using  only  a 
few  words,  the  writer  has  produced  permutations  and  combinations  of  meaning  which 
display  his  holy  familiarity  with  his  subject,  and  the  sanctified  ingenuity  of  his  mind. 
He  never  repeats  himself  ;  for  if  the  same  sentiment  recurs  it  is  placed  in  a  fresh  connec 
tion,  and  so  exhibits  another  interesting  shade  of  meaning.  The  more  one  studies  it 
the  fresher  it  becomes.  As  those  who  drink  the  Nile  water  like  it  better  every  time  they 
take  a  draught,  so  does  this  Psalm  become  the  more  full  and  fascinating  the  oftener  you 
turn  to  it.  It  contains  no  idle  word  ;  the  grapes  of  this  cluster  are  almost  to  bursting 
full  with  the  new  wine  of  the  kingdom.  The  more  you  look  into  this  mirror  of  a  gracious 
heart  the  more  you  will  see  in  it.  Placid  on  the  surface  as  the  sea  of  glass  before  the  eternal 
throne,  it  yet  contains  within  its  depths  an  ocean  of  fire,  and  those  who  devoutly  gaze  into 
it  shall  not  only  see  the  brightness,  but  feel  the  glow  of  the  sacred  flame.  It  is  loaded  with 
holy  sense,  and  is  as  weighty  as  it  is  bulky.  Again  and  again  have  we  cried  while  studying 
it,  "  Oh  the  depths  !  "  Yet  these  depths  are  hidden  beneath  an  apparent  simplicity,  as 
Augustine  has  well  and  wisely  said,  and  this  makes  the  exposition  all  the  more  difficult. 
Its  obscurity  is  hidden  beneath  a  veil  of  light,  and  hence  only  those  discover  it  who  are  in 
thorough  earnest,  not  only  to  look  on  the  word,  but,  like  the  angels,  to  look  into  it. 

The  Psalm  is  alphabetical.  Eight  stanzas  commence  with  one  letter,  and  then 
another  eight  with  the  next  letter,  and  so  the  whole  Psalm  proceeds  by  octonaries  quite 
through  the  twenty-two  letters  of  the  Hebrew  alphabet.  Besides  which,  there  are  multi 
tudes  of  appositions  of  sense,  and  others  of  those  structural  formalities  with  which  the 
oriental  mind  is  pleased, — formalities  very  similar  to  those  in  which  our  older  poets 
indulged.  The  Holy  Spirit  thus  deigned  to  speak  to  men  in  forms  which  were  attractive 
to  the  attention  and  helpful  to  the  memory.  He  is  often  plain  or  elegant  in  his  manner, 
but  he  does  not  disdain  to  be  quaint  or  formal  if  thereby  his  design  of  instruction  can  be 
the  more  surely  reached.  He  does  not  despise  even  contracted  and  artificial  modes  of 
speech,  if  by  their  use  he  can  fix  his  teaching  upon  the  mind.  Isaac  Taylor  has  worthily 
set  forth  the  lesson  of  this  fact : — "  In  the  strictest  sense  this  composition  is  conditioned  ; 
nevertheless  in  the  highest  sense  is  it  an  utterance  of  spiritual  life  ;  and  in  thus  finding 
these  seemingly  opposed  elements,  intimately  commingled  as  they  are  tliroughout  this 
Psalm,  a  lesson  full  of  meaning  is  silently  conveyed  to  those  who  shall  receive  it — that 
the  conveyance  of  the  things  of  God  to  the  human  spirit  is  in  no  way  damaged  or  impeded, 
much  less  is  it  deflected  or  vitiated  by  its  subjugation  to  those  modes  of  utterance 
which  most  of  all  bespeak  their  adaptation  to  the  infancy  and  the  childlike  capacity  of  the 
recipient." 

AUTHOR. — The  fashion  among  modern  writers  is,  as  far  as  possible,  to  take  every 
Psalm  from  David.  As  the  critics  of  this  school  are  usually  unsound  in  doctrine  and 
unspiritual  in  tone,  we  gravitate  in  the  opposite  direction,  from  a  natural  suspicion  of 
everything  which  comes  from  so  unsatisfactory  a  quarter.  We  believe  that  David  wrote 
this  Psalm.  It  is  Davidic  in  tone  and  expression,  and  it  tallies  with  David's  experience 
in  many  interesting  points.  In  our  youth  our  teacher  called  it  "  David's  pocket  book," 
and  we  incline  to  the  opinion  then  expressed  that  here  we  have  the  royal  diary  written 
at  various  times  throughout  a  long  life.  No,  we  cannot  give  up  this  Psalm  to  the  enemy. 
"  This  is  David's  spoil."  After  long  reading  an  author  one  gels  to  know  his  style,  and 
a  measure  of  discernment  is  acquired  by  which  his  composition  is  detected  even  if  his 
name  be  concealed ;  we  feel  a  kind  of  critical  certainty  that  the  hand  of  David  is  in  this 
thing,  yea,  that  it  is  altogether  his  own. 

SUBJECT. — The  one  theme  is  the  word  of  the  Lord.     The  Psalmist  sets  his  subject 


PSALM    THE    HUNDRED    AND    NINETEENTH.  131 

m  many  lights,  and  treats  of  it  in  divers  ways,  but  he  seldom  omits  to  mention  the  word  of 
the  Lord  in  each  verse  under  some  one  or  other  of  the  many  names  by  which  he  knows  it ; 
and  even  if  the  name  be  not  there,  the  subject  is  still  heartily  pursued  in  every  stanza. 
He  who  wrote  this  wonderful  song  was  saturated  with  those  books  of  Scripture  which  he 
possessed.  Andrew  Bonar  tells  of  a  simple  Christian  in  a  farmhouse  who  had  meditated 
the  Bible  through  three  times.  This  is  precisely  what  this  Psalmist  had  done, — he  had 
gone  past  reading  into  meditation.  Like  Luther,  David  had  shaken  every  fruit-tree  in 
God's  garden,  and  gathered  golden  fruit  therefrom.  "  The  most,"  says  Martin  Boos, 
"  read  their  Bibles  like  cows  that  stand  in  the  thick  grass,  and  trample  under  their  feet  the 
finest  flowers  and  herbs."  It  is  to  be  feared  that  we  too  often  do  the  like.  This  is  a 
miserable  way  of  treating  the  pages  of  inspiration.  May  the  Lord  prevent  us  from 
repeating  that  sin  while  reading  this  precious  Psalm. 

There  is  an  evident  growth  in  the  subject  matter.  The  earlier  verses  are  of  such  a 
character  as  to  lend  themselves  to  the  hypothesis  that  the  author  was  a  young  man,  while 
many  of  the  later  passages  could  only  have  suggested  themselves  to  age  and  wisdom.  In 
every  portion,  however,  it  is  the  fruit  of  deep  experience,  careful  observation,  and  earnest 
meditation.  If  David  did  not  write  it,  there  must  have  lived  another  believer  of  exactly 
the  same  order  of  mind  as  David,  and  he  must  have  addicted  himself  to  psalmody  with  equal 
ardour,  and  have  been  an  equally  hearty  lover  of  Holy  Writ. 

Our  best  improvement  of  this  sacred  composition  will  come  through  getting  our  minds 
into  intense  sympathy  with  its  subject.  In  order  to  this,  we  might  do  well  to  commit  it 
to  memory.  Philip  Henry's  daughter  wrote  in  her  diary,  "  I  have  of  late  taken  some 
pains  to  learn  by  heart  Psalm  CXIX.,  and  have  made  some  progress  therein."  She 
was  a  sensible,  godly  woman.  Having  done  this,  we  should  consider  the  fulness,  certainty, 
clearness,  and  sweetness  of  the  word  of  God,  since  by  such  reflections  we  are  likely  to  be 
stirred  up  to  a  warm  affection  for  it.  What  favoured  beings  are  those  to  whom  the  Eternal 
God  has  written  a  letter  in  his  own  hand  and  style.  What  ardour  of  devotion,  what 
diligence  of  composition  can  produce  a  worthy  eulogium  for  the  divine  testimonies  ! 
If  ever  one  such  has  fallen  from  the  pen  of  man  it  is  this  CXIX.  Psalm,  which  might  well 
be  called  the  holy  soul's  soliloquy  before  an  open  Bible. 

This  sacred  ode  is  a  little  Bible,  the  Scriptures  condensed,  a  mass  of  Bibline,  Holy 
Writ  rewritten  in  holy  emotions  and  actions.  Blessed  are  they  who  can  read  and  under 
stand  these  saintly  aphorisms ;  they  shall  find  golden  apples  in  this  true  Hesperides, 
and  come  to  reckon  that  this  Psalm,  like  the  whole  Scripture  which  it  praises,  is  a  pearl 
island,  or,  better  still,  a  garden  of  sweet  flowers. 


132  EXPOSITIONS    OF    THE    PSALMS. 


NOTES  RELATING  TO  THE  PSALM  AS  A  WHOLE. 

Eulogium  upon  the  whole  Psalm. — This  psalm  shines  and  shows  itself  among  the 
rest. 

Velut  inter  ignes 
Luna  minores.* 

a  star  in  the  firmament  of  the  Psalms,  of  the  first  and  greatest  magnitude.  This  will 
readily  appear  if  you  consider  either  the  manner  it  is  composed  in,  or  the  matter  it 
is  composed  of.  The  manner  it  is  composed  in  is  very  elegant.  The  matter  it  is 
composed  of  is  very  excellent.  1.  The  manner  it  is  composed  in  is  very  elegant; 
full  of  art,  rule,  method ;  theological  matter  in  a  logical  manner,  a  spiritual  alphabet 
framed  and  formed  according  to  the  Hebrew  alphabet.  2.  The  matter  it  is  composed 
of  is  very  excellent ;  full  of  rare  sublimities,  deep  mysteries,  gracious  activities,  yea, 
glorious  ecstacies.  The  Psalm  is  made  up  of  three  things, — 1.  prayers,  2.  praises, 
3.  protestations.  Payers  to  God  ;  praises  of  God  ;  protestations  unto  God. — Rev. 
W.  Simmons,  in  a  sermon  in  the  "  Morning  Exercises,"  1661. 

Eulogium. — This  Psalm  is  called  the  Alphabet  of  Divine  Love,  the  Paradise  of  all 
the  Doctrines,  the  Storehouse  of  the  Holy  Spirit,  the  School  of  Truth,  also  the  deep 
mystery  of  the  Scriptures,  where  the  whole  moral  discipline  of  all  the  virtues  shines 
brightly.  And  as  all  moral  instruction  is  delightsome,  therefore  this  Psalm  because 
excelling  in  this  kind  of  instruction,  should  be  called  delightsome,  inasmuch  as  it 
surpasses  the  rest.  The  other  Psalms,  truly,  as  lesser  stars  shine  somewhat ;  but 
this  burns  with  the  meridian  heat  of  its  full  brightness,  and  is  wholly  resplendent 
with  moral  loveliness. — Johannes  Paulus  Palanterius,  1600. 

Eulogium. — In  our  German  version  it  has  the  appropriate  inscription,  "  The 
Christian's  golden  A  B  C  of  the  praise,  love,  power,  and  use  of  the  Word  of  God." — 
Franz  Delitzsch,  1871. 

Eulogium. — It  is  recorded  of  the  celebrated  St.  Augustine,  who  among  his  volu 
minous  works  left  a  Comment  on  the  Book  of  Psalms,  that  he  delayed  to  comment  on 
this  one  till  he  had  finished  the  whole  Psalter  ;  and  then  yielded  only  to  the  long  and 
vehemenent  urgency  of  his  friends,  "  because,"  he  says,  "  as  often  as  I  essayed  to 
think  thereon,  it  always  exceeded  the  powers  of  my  intent  thought  and  the  utmost 
grasp  of  my  faculties."  While  one  ancient  father  f  entitles  this  Psalm  "  the  perfec 
tion  of  teaching  and  instruction  "  ;  another  %  says  that  "  it  applies  an  all-containing 
medicine  to  the  varied  spiritual  diseases  of  men — sufficing  to  perfect  those  who  long 
for  perfect  virtue,  to  rouse  the  slothful,  to  refresh  the  dispirited,  and  to  set  in  order 
the  relaxed  ;  "  to  which  might  be  added  many  like  testimonies  of  ancient  and  modern 
commentators  on  it. — William  De  Burgh,  1860. 

Eulogium. — In  proportion  as  this  Psalm  seemeth  more  open,  so  much  the  more 
deep  doth  it  appear  to  me  ;  so  that  I  cannot  show  how  deep  it  is.  For  in  others, 
which  are  understood  with  difficulty,  although  the  sense  lies  hid  in  obscurity,  yet 
the  obscurity  itself  appeareth  ;  but  in  this,  not  even  this  is  the  case ;  since  it  is 
superficially  such,  that  it  seemeth  not  to  need  an  expositor,  but  only  a  reader  and 
listener. — Augustine,  354 — 430. 

Eulogium. — In  Matthew  Henry's  "  Account  of  the  Life  and  Death  of  his  father, 
Philip  Henry,"  he  says  :  "  Once,  pressing  the  study  of  the  Scriptures,  he  advised 
us  to  take  a  verse  of  this  Psalm  every  morning  to  meditate  upon,  and  so  go  over  the 
Psalm  twice  in  the  year  ;  and  that,  saith  he,  will  bring  you  to  be  in  love  with  all  the 
rest  of  the  Scriptures.  He  often  said,  "  All  grace  grows  as  love  to  the  word  of  God 
grows." 

Eulogium. — It  is  strange  that  of  all  the  pieces  of  the  Bible  which  my  mother 
taught  me,  that  which  cost  me  most  to  learn,  and  which  was  to  my  child's  mind  most 
repulsive — the  119th  Psalm — has  now  become  of  all  the  most  precious  to  me  in  its 
overflowing  and  glorious  passion  of  love  for  the  law  of  God. — John  Ruskin,  in  "  Fors 
Clavigera." 

Eulogium. — This  Psalm  is  a  prolonged  meditation  upon  the  excellence  of  the 
word  of  God,  upon  its  effects,  and  the  strength  and  happiness  which  it  gives  to  a 

*  And  like  the  moon,  the  feebler  fires  among, 

Conspicuous  shines."  — Horace. 

t  St.  Hilary.  I  Theodoret. 


PSALM    THE    HUNDRED    AND    NINETEENTH.  133 

man  in  every  position.  These  reflections  are  interspersed  with  petitions,  in  which 
the  Psalmist,  deeply  feeling  his  natural  infirmity,  implores  the  help  of  God  for  assist 
ance  to  walk  in  the  way  mapped  out  for  him  in  the  divine  oracles.  In  order  to  be 
able  to  understand  and  to  enjoy  this  remarkable  Psalm,  and  that  we  may  not  be 
repelled  by  its  length  and  by  its  repetitions,  we  must  have  had,  in  some  measure  at 
least,  the  same  experiences  as  its  author,  and,  like  him,  have  learned  to  love  and 
practise  the  sacred  word.  Moreover,  this  Psalm  is  in  some  sort  a  touch-stone  for 
the  spiritual  life  of  those  who  read  it.  The  sentiments  expressed  in  it  perfectly 
harmonise  with  what  the  historical  books  and  other  Psalms  teach  concerning  David's 
obedience  and  his  zeal  for  God's  glory.  There  are,  however,  within  it  words  which 
breathe  so  elevated  a  piety,  that  they  can  have  their  full  sense  and  perfect  truthfulness 
only  in  the  mouth  of  Him  of  whom  the  prophet-king  was  the  type. — From  the  French 
of  Armand  de  Mestral,  1856. 

Eulogium. — The  119th  Psalm  has  been  spoken  of  by  a  most  distinguished  living 
rationalistic  critic  (Professor  Reuss)  as  "  not  poetry  at  all,  but  simply  a  litany — 
a  species  of  chaplet."  Such  does  not  seem  to  be  the  opinion  of  the  angels  of  God, 
and  of  the  redeemed  spirits,  when  that  very  poem  supplies  with  the  language  of 
praise — the  paean  of  victory,  "  Just  and  true  are  thy  ways  "  (Rev.  xv.  3)  ;  the  cry 
of  the  angel  of  the  waters,  "  Thou  art  righteous,  O  Lord  !  "  (Rev.  xvi.  5)  ;  the  voice 
of  much  people  in  heaven,  "  True  and  righteous  are  his  judgments  "  (Rev.  xix.  2) ; 
what  is  this  but  the  exclamation  of  him,  whoever  he  may  have  been,  who  wrote  the 
Psalm — "  Righteous  art  thou,  O  Lord,  and  upright  are  thy  judgments  "  (Psalm  cxix. 
137).— William  Alexander,  in  "  The  Quiver,"  1880. 

Incident. — In  the  midst  of  a  London  season  ;  in  the  stir  and  turmoil  of  a  political 
crisis,  1819  ;  William  Wilberforce  writes  in  his  Diary — "  Walked  from  Hyde  Park 
Corner  repeating  the  119th  Psalm  in  great  comfort." — William  Alexander,  in  "  The 
Witness  of  the  Psalms."  1877. 

Incident. — George  Wishart,  the  chaplain  and  biographer  of  "  the  great  Marquis 
of  Montrose,"  as  he  was  called,  would  have  shared  the  fate  of  his  illustrious  patron 
but  for  the  following  singular  expedient.  When  upon  the  scaffold,  he  availed  him 
self  of  the  custom  of  the  times,  which  permitted  the  condemned  to  choose  a  Psalm 
to  be  sung.  He  selected  the  119th  Psalm,  and  before  two-thirds  of  the  Psalm 
had  been  sung,  a  pardon  arrived,  and  his  life  was  preserved.  It  may  not  be  out  of 
place  to  add  that  the  George  Wishart,  Bishop  of  Edinburgh,  above  referred  to,  has 
been  too  often  confounded  with  the  godly  martyr  of  the  same  name  who  lived  and 
died  a  century  previously.  We  only  mention  the  incident  because  it  has  often  been 
quoted  as  a  singular  instance  of  the  providential  escape  of  a  saintly  personage  ; 
whereas  it  was  the  very  ingenious  device  of  a  person  who,  according  to  Woodrow, 
was  more  renowned  for  shrewdness  than  for  sanctity.  The  length  of  this  Psalm 
was  sagaciously  employed  as  the  means  of  gaining  time,  and,  happily,  the  expedient 
succeeded. — C.  H.  S. 

Alphabetical  Arrangement. — It  is  observed  that  the  119th  Psalm  is  disposed 
according  to  the  letters  of  the  Hebrew  alphabet,  perhaps  to  intimate  that  children, 
when  they  begin  to  learn  their  alphabet,  should  learn  that  Psalm. — Nathanael  Hardy, 
1618—1670. 

Alphabetical  Arrangement. — True  it  is  that  the  verses  indeed  begin  not  either  with 
the  English  or  yet  the  Latin  letters,  but  with  the  Hebrew,  wherein  David  made  and 
wrote  this  Psalm.  The  will  and  purpose  of  the  Holy  Ghost  is  to  make  us  to  feel 
and  understand  that  the  doctrine  herein  contained  is  not  only  set  down  for  great 
clerks  which  have  gone  to  school  for  ten  or  twenty  years  ;  but  also  for  the  most 
simple  ;  to  the  end  none  should  pretend  any  excuse  of  ignorance. — From  Calvin's 
Two-and-Twenty  Sermons  upon  the  cxixth  Psalm,  1580. 

Alphabetical  Arrangement. — There  may  be  something  more  than  fancy  in  the 
remark,  that  Christ's  name,  "  the  Alpha  and  Omega  " — equivalent  to  declaring  him 
all  that  which  every  letter  of  the  alphabet  could  express — may  have  had  a  reference 
to  the  peculiarity  of  this  Psalm, — a  Psalm  in  which  (with  the  exception  of  ver.  84 
and  122,  exceptions  that  make  the  rule  more  marked)  every  verse  speaks  of  God's 
revelation  of  himself  to  man. — Andrew  A.  Bonar,  1859. 

Alphabetical  Arrangement. — Origen  says  it  is  alphabetical  because  it  contains 
the  elements  or  principles  of  all  knowledge  and  wisdom  ;  and  that  it  repeats  each 
letter  eight  times,  because  eight  is  the  number  of  perfection. 


134  EXPOSITIONS    OF    THE    PSALMS. 

Alphabetical  Arrangement. — That  the  unlearned  reader  may  understand  what  is 
meant  by  the  Psalm  being  alphabetical,  we  append  the  following  specimen  upon 
the  section  Aleph  : — 

A  blessing  is  on  them  that  are  undented  in  the  way 

and  walk  in  the  law  of  Jehovah  ; 
A  blessing  is  on  them  that  keep  his  testimonies, 

and  seek  him  with  their  whole  heart ; 
Also  on  them  that  do  no  wickedness, 

but  walk  in  his  ways. 
A  law  hast  thou  given  unto  us, 

that  we  should  diligently  keep  thy  commandments. 
Ah  1   Lord,  that  my  ways  were  made  so  direct 

that  I  might  keep  thy  statutes  ! 
And  then  shall  I  not  be  confounded, 

while  I  have  respect  unto  all  thy  commandments. 
As  for  me,  I  will  thank  thee  with  an  unfeigne    heart, 

when  I  shall  have  learned  thy  righteous  judgments. 
An  eye  will  I  have  unto  thy  ceremonies, 

O  forsake  me  not  utterly. 
From  "  The  Psalms  Chronologically  Arranged.     By  Four  Friends."     1867. 

Author  and  Subject. — This  is  a  Psalm  by  itself,  it  excels  them  all,  and  shines 
brightest  in  this  constellation.  It  is  much  longer  than  any  of  them  ;  more  than 
twice  as  long  as  any  of  them.  It  is  not  making  long  prayers  that  Christ  censures  ; 
but  making  them  for  a  pretence  ;  which  intimates  that  they  are  in  themselves  good 
and  commendable.  It  seems  to  me  to  be  a  collection  of  David's  pious  and  devout 
ejaculations,  the  short  and  sudden  breathings  of  his  soul  to  God,  which  he  wrote 
down  as  they  occurred,  and  towards  the  latter  end  of  his  time  gathered  them  out  of 
his  day-book  where  they  lay  scattered,  added  to  them  many  like  words,  and  digested 
them  into  this  Psalm,  in  which  there  is  seldom  any  coherence  between  the  verses  ; 
but,  like  Solomon's  proverbs,  it  is  a  chest  of  gold  rings,  not  a  chain  of  gold  links. 
And  we  may  not  only  learn  by  the  Psalmist's  example  to  accustom  ourselves  to  such 
pious  ejaculations,  which  are  an  excellent  means  of  maintaining  constant  communion 
with  God,  and  keeping  the  heart  in  frame  for  the  more  solemn  exercises  of  religion  ; 
but  we  must  make  use  of  the  Psalmist's  words,  both  for  the  exciting  and  the  expressing 
of  our  devout  affections.  Some  have  said  of  this  Psalm,  He  that  shall  read  it  con 
siderately,  it  will  either  warm  him  or  shame  him  ;  and  this  is  true. — Matthew  Henry, 
1662—1714. 

Author  and  Subject. — This  very  singular  poem  has  descended  to  us  without  name 
or  title  ;  and  with  some  difficulty  in  fixing  its  date.  It  is  by  many  critics  supposed 
to  have  been  written  by  King  David  ;  and  there  is  in  it  so  much  of  the  peculiar 
language  and  strain  of  feeling  that  distinguish  his  compositions,  with  so  perpetually 
shifting  a  complication  of  every  condition  of  life  through  the  whole  scale  of  adversity 
and  prosperity,  that  seems  to  distinguish  his  own  history  from  that  of  every  other 
individual,  as  to  afford  much  reason  for  adopting  this  opinion,  and  for  inducing 
us  to  regard  it  as  a  series  of  poems  composed  originally  by  David,  at  different  times 
under  different  circumstances,  or  collected  by  him,  and  arranged  in  their  present 
form,  from  floating  passages  of  antecedent  bards,  that  were  in  danger  of  being  lost  or 
forgotten.  If  this  view  of  the  subject  approaches  to  correctness,  it  may  constitute 
one  of  the  poems  which  Josephus  tells  us  David  gave  to  the  public  on  the  re-establish 
ment  of  tranquillity  after  the  discomfiture  of  the  traitor  Sheba,  and  the  return  of 
the  ten  refractory  tribes  to  a  state  of  loyalty. 

This  poem,  or  rather  collection  of  poems,  is  designed  for  private  devotion,  alone  ; 
and  we  have,  here,  no  distinct  reference  to  any  historical  or  national  event,  to  any 
public  festival,  or  any  place,  of  congregational  worship  ;  though  a  few  general  hints 
are  occasionally  scattered  upon  one  or  two  of  these  points.  We  have  nothing  of 
David  or  Solomon,  of  Moses  or  Aaron,  of  Egypt  or  the  journey  through  the  wilder 
ness  ;  nothing  of  Jerusalem,  or  Mount  Zion,  or  Ephrata  ;  of  the  temple,  or  the  altar, 
of  the  priests  or  the  people.  It  consists  of  the  holy  effusions  of  a  devout  soul,  in  a 
state  of  closet  retirement,  unbosoming  itself  in  blessed  communion  with  its  God, 
and  descanting  on  the  holy  cycle  of  his  attributes,  and  the  consolations  of  his 
revealed  will  under  every  trial  to  which  man  can  be  exposed. 

The  form  of  this  Psalm  is  singular  ;  and,  though  alphabetical,  it  is  without  an 
exact  parallel  in  any  of  the  others.  It  is,  in  truth,  a  set  or  collection  of  canticles. 


PSALM    THE    HUNDRED    AND    NINETEENTH.  135 

or  smaller  poems,  each  forming  a  literal  octrain  or  range  of  eight  couplets  ;  the  first 
octrain  taking  the  first  letter  of  the  Hebrew  alphabet  for  the  opening  letter  of  every 
line  ;  the  second,  the  second  letter,  and  in  the  same  manner  proceeding  through  the 
whole  extent  of  the  twenty-two  letters  that  constitute  the  alphabet  of  the  Hebrew 
tongue  ;  and  consequently  extending  the  entire  poem  to  twenty-two  octrains  or 
discourses  of  eight  lines  each.  Poetical  collections  of  this  kind  are  still  common  in 
the  East,  and  especially  among  the  Persian  poets,  who  distinguish  their  separate 
poems,  or  canticles,  by  the  name  of  gazels,  and  the  entire  set  of  fasciculus  by  that  of 
diwan.  By  the  Arabian  poet  Temoa  they  are  happily  denominated  strings  of  pearls  : 
an  idea  which  the  Persian  poets  have  caught  hold  of,  and  playfully  illustrated  in 
various  ways. 

From  this  peculiarity  of  construction  the  couplets  of  Psalm  cxix.  may,  in  the 
Hebrew  tongue,  be  committed  to  memory  with  far  more  ease  than  in  any  modern 
language  :  for,  as  each  versicle  under  every  octrain  commences  with  the  same  letter, 
and  the  progressive  octrains  follow  up  the  order  of  the  alphabet,  the  letter  becomes 
a  powerful  help  to  the  memory  of  the  learner,  and  enables  him  to  go  through  the 
whole  without  hesitation. — John  Mason  Good,  1764 — 1827. 

Author  and  Subject. — It  is  at  least  possible  that  the  plaited  work  of  so  long  a 
Psalm,  which,  in  connection  with  all  that  is  artificial  about  it  from  beginning  to  end 
gives  us  a  glimpse  of  the  subdued,  afflicted  mien  of  a  confessor,  is  the  work  of  one  in 
prison,  who  whiled  away  his  time  with  this  plaiting  together  of  his  complaints  and 
his  consolatory  thoughts. — Franz  Delitzsch,  1871. 

Subject. — The  119th  Psalm  is  the  appropriate  sermon,  after  the  Hallel,  on  the 
text  which  is  its  epitome  (Ps.  i.  1,  2),  "  Blessed  is  the  man  that  walketh  not  in  the 

counsel  of  the  ungodly but  his  delight  is  in  the  law  of  the  Lord."  Except 

in  two  verses  (122,  132),  the  law  is  expressly  extolled  in  every  verse. — Andrew  Robert 
Fausset,  in  "  Studies  in  the  CL.  Psalms,"  1876. 

Subject. — Every  verse  contains  in  it  either  a  praise  of  God's  word,  from  some 
excellent  quality  of  it ;  or  a  protestation  of  David  his  unfeigned  affection  towards 
it ;  or  else  a  prayer  for  grace,  to  conform  himself  unto  it ;  for  unto  one  of  these  three, 
— praises,  prayers,  or  protestations,  may  all  the  verses  of  this  Psalm  be  reduced. — 
William  Coivper. 

Subject. — I  know  of  no  part  of  the  Holy  Scriptures  where  the  nature  and  evidences 
of  true  and  sincere  godliness  are  so  fully  and  largely  insisted  on  and  delineated  as  in 
the  119th  Psalm.  The  Psalmist  declares  his  design  in  the  first  verses  of  the  Psalm, 
keeps  his  eye  on  it  all  along,  and  pursues  it  to  the  end.  The  excellency  of  holiness 
is  represented  as  the  immediate  object  of  a  spiritual  taste  and  delight.  God's  law 
— that  grand  expression  and  emanation  of  the  holiness  of  God's  nature,  and  prescrip 
tion  of  holiness  to  the  creature — is  all  along  represented  as  the  great  object  of  the 
love,  the  complacence,  and  the  rejoicing  of  the  gracious  nature,  which  prizes  God's 
commandments  "  above  gold,  yea,  the  finest  gold  ;  "  and  to  which  they  are  "  sweeter 
than  honey  and  the  honey-comb." — Jonathan  Edwards,  1703 — 1758. 

Subject  and  Connection  of  its  parts. — This  Psalm,  no  less  excellent  in  virtue  than 
large  in  bulk,  containeth  manifold  reflections  on  the  nature,  the  properties,  the 
adjuncts,  and  effects  of  God's  law  ;  many  sprightly  ejaculations  about  it,  conceived 
in  different  forms  of  speech  ;  some  in  way  of  petition,  some  of  thanksgiving,  some  of 
resolution,  some  of  assertion  or  aphorism  ;  many  useful  directions,  many  zealous 
exhortations  to  the  observance  of  it ;  the  which  are  not  ranged  in  any  strict  order, 
but,  like  a  variety  of  wholesome  herbs  in  a  fair  field,  do  with  a  grateful  confusion  lie 
dispersed,  as  they  freely  did  spring  in  the  heart,  or  were  suggested  by  the  devout 
spirit  of  him  who  indited  this  Psalm,  where  no  coherence  of  sentences  being  designed, 
we  may  consider  any  one  of  them  absolutely,  or  by  itself. — Isaac  Barrow,  1630 — 1677. 

Subject  and  Connection. — Upon  considering  the  matter  of  this  Psalm,  it  will  be 
found  that  the  stanzas  beginning  with  the  same  letter  have  very  little,  and  sometimes 
not  the  least  connection  with  each  other  ;  and  the  praises  of  Jehovah,  the  excellencies 
of  his  law,  and  supplications,  are  mingled  together  without  order  or  coherence. 
Hence  I  have  been  led  to  think,  that  the  Psalm  was  never  intended  for  an  ode  to  be 
performed  at  one  time,  tout  de  suite,  but  was  a  collection  of  stanzas  of  prayer  and 
praise  arranged  in  alphabetical  order,  from  which  the  pious  worshipper  might  select 
such  as  suited  his  situation  and  circumstances,  using,  as  he  saw  fit,  either  one  line 
or  two  lines  of  each  stanza,  and  uniting  them  together  so  as  to  make  a  connected 


136  EXPOSITIONS    OF    THE    PSALMS 

and  coherent  composition  proper  for  the  occasion  and  the  circumstances  in  which  he 
was. — Stephen  Street,  1790. 

Subject  and  Connection. — In  view  of  the  alphabetic  or  acrostic  arrangement  of 
this  Psalm,  Dr.  Adam  Clarke  ventures  the  following  remark  : — "  All  connection,  as 
might  naturally  be  expected,  is  sacrificed  to  this  artificial  and  methodical  arrange 
ment."  This  is  hardly  probable,  as  Dr.  Clarke  himself  felt  when  he  endeavoured  in 
his  Analysis  "  to  show  the  connection  which  the  eight  verses  of  each  part  have  among 
themselves."  Each  group  of  eight  verses  seems  to  have  a  theme  or  subject  common 
to  itself,  and  while  the  peculiar  structure  of  the  Psalm  has  obscured  this  arrangement, 
so  that  it  is  sometimes  difficult  to  trace,  it  must  not  be  said  that  the  connection  is 
destroyed.— F.  G.  Marchant,  of  Hitchin,  1879. 

Subject  and  Connection. — In  stanza  Aleph  the  blessedness  of  walking  in  the  way 
of  God's  word  is  declared  ;  in  Beth,  that  word  is  pronounced  to  be  the  only  safeguard 
of  the  young  against  sin  ;  in  Gimel,  is  a  pious  resolve  to  cleave  to  the  word,  in  spite 
of  the  sneers  of  the  world.  Daleth  expresses  a  longing  for  the  consolation  of  God's 
word  to  fortify  good  resolutions  ;  He  declares  an  earnest  desire  for  grace  to  obey 
the  word  ;  Vau  expresses  firm  trust  and  intense  delight  in  God's  word,  and  an  earnest 
desire  to  see  its  full  accomplishment ;  Zain  describes  the  blessed  comfort  derived 
from  God's  word  in  evil  days  ;  Cheth  utters  the  joy  which  is  inspired  by  the  con 
sciousness  that  God  is  his  portion,  and  by  communion  with  those  that  love  his  word, 
and  by  a  persuasion  that  all  things  work  for  good  to  all  who  love  him  ;  Teth  describes 
the  blessed  effects  of  affliction,  as  described  in  God's  word,  in  weaning  the  soul  from 
the  world  and  drawing  it  nearer  to  him  ;  Jod  represents  the  example  of  the  resigna 
tion  and  piety  of  the  faithful,  especially  in  affliction,  as  gently  drawing  others  to 
God  ;  Caph  is  an  expression  of  intense  desire  for  the  coming  of  God's  kingdom,  and 
the  subjection  of  all  things  to  him,  according  to  the  promises  of  his  word.  Lamed 
declares  that  the  word  of  God  is  everlasting,  immutable,  and  infinite  in  perfection : 
and,  therefore,  in  Mem  it  is  asserted  that  God's  word  is  the  only  treasure-house  of 
true  wisdom  ;  and  in  Nun,  that  it  is  the  only  beacon-light  in  the  darkness  and  storms 
of  this  world  ;  and  in  Samech,  that  all  sceptical  attempts  to  undermine  men's  faith 
in  that  word  are  hateful  and  deadly,  and  will  recoil  with  confusion  on  those  that 
make  them  ;  and  in  Am,  is  a  prayer  for  steadfastness  and  soundness  of  heart  and 
mind,  amid  all  the  impiety  and  unbelief  of  a  godless  world  ;  which  is  followed  by  an 
assurance  in  Pe,  that  the  word  of  God  brings  its  own  light  and  comfort  with  it  to 
those  who  earnestly  pray  for  them,  and  fills  the  heart  with  compassion  for  those  who 
despise  it.  In  Tzaddi  is  a  declaration  that  even  the  youthful  soul  may  stand  strong 
and  steadfast,  if  it  has  faith  in  the  purity,  and  truth,  and  righteousness  of  God's 
law  ;  and  therefore  in  Koph,  is  an  earnest  prayer  for  the  grace  of  faith,  especially,  as 
is  expressed  in  Resh,  in  times  of  affliction,  desolation,  and  persecution,  as  Schin  adds, 
from  the  powerful  of  this  world  ;  but  even  then  there  is  peace,  joy,  and  exultation 
for  those  who  love  God's  word.  And  therefore  the  Psalm  concludes,  in  Tau,  with 
an  earnest  prayer  for  the  bestowal  of  the  gifts  of  understanding,  assistance,  and  grace 
from  God,  to  the  soul  which  owns  its  weakness,  and  rests  on  him  alone  for  support. — 
Christopher  Wordsworth,  1872. 

Subject  and  Connection. — This  Psalm  has  been  called  Psalmus  literatus,  or  alpha- 
betites  ;  and  the  Masora  calls  it  alpa  betha  rabba.  The  name  Jehovah  occurs  twenty- 
two  times  in  the  Psalm.  Its  theme  is  the  word  of  God,  which  it  mentions  under  one 
of  the  ten  terms,  rnin,  law  ;  T",  way  ;  rnv,  testimony  ;  iip9,  precept ;  pn,  statute  ; 
njs?,  commandments ;  esyp,  judgment ;  %n,  word ;  n-iox,  saying ;  .IMDM,  truth ;  in 
every  verse  except  verse  122.  The  last  of  these  terms  is  scarcely  admissible  as  a 
term  for  the  word ;  but  it  has  to  suffice  only  in  verse  90.  According  to  this  alpha 
betical  series  of  eight  stanzas,  the  word  is  the  source  of  happiness  to  those  who  walk 
by  it  (aleph),  of  holiness  to  those  who  give  heed  to  it  (beth),  of  truth  to  those  whose 
eyes  the  Lord  opens  by  his  Spirit  (gimel),  of  law  to  those  whose  heart  he  renews 
(daleth),  begets  perseverance  by  its  promises  (he),  reveals  the  mercy  and  salvation  of 
the  Lord  (vau),  awakens  the  comfort  of  hope  in  God  (zayin),  presents  the  Lord  as  the 
portion  of  the  trusting  soul  (cheth),  makes  affliction  instructive  and  chastening  (teth), 
begets  a  fellowship  in  the  fear  of  God  (jod),  and  a  longing  for  the  full  peace  of  salva 
tion  (kaph),  is  faithful  and  immutable  (lamed),  commands  the  approval  of  the  heart 
(mem),  is  a  light  to  the  path  (nun),  from  which  to  swerve  is  hateful  (samek),  warrants 
the  plea  of  innocence  (ayin),  is  a  testimony  to  God's  character  and  will  (pe),  is  a  law 
of  rectitude  (tsade),  warrants  the  cry  for  salvation  (qoph),  and  payer  for  deliverance 
from  affliction  (resh),  and  from  persecution  without  a  cause  (shin),  and  assures  of  an 


PSALM    THE    HUNDRED    AND    NINETEENTH.  137 

answer  in  due  time  (tail).  There  is  here  as  much  order  as  could  be  expected  in  a  long 
alphabetical  acrostic. — James  G.  Murphy,  in  a"  Commentary  on  the  Hook  of  Psalms," 
1875. 

Whole  Psalm. — Dr.  Luther  and  Hilary,  and  other  excellent  men,  think  that  here 
a  compendium  of  the  whole  of  theology  is  briefly  set  forth  :  for  the  things  which  are 
said,  generally,  about  the  Scripture,  and  the  word  of  God,  and  theology,  are  helpful 
to  the  examination  of  doctrinal  questions.  In  the  first  place,  it  speaks  of  the  author 
of  that  doctrine.  Secondly,  of  its  authority  and  certainty.  Thirdly,  it  is  declared 
that  the  doctrine,  contained  in  the  Apostolic  and  Prophetic  books,  is  perfect,  and 
contains  all  things  which  are  able  to  give  us  instruction  unto  everlasting  salvation. 
Fourthly,  it  affirms  the  perspicuity  of  the  Scripture.  Fifthly,  its  usefulness.  Sixthly, 
its  true  and  saving  knowledge  and  interpretation.  Lastly,  it  treats  of  practice ; 
how,  for  instance,  the  things  which  we  are  taught  in  the  word  of  God  are  to  be  mani 
fested  and  reduced  to  practice,  in  piety,  moderation,  obedience,  faith,  and  hope,  in 
temptations  and  adversities. — Solomon  Gesner,  1559 — 1605. 

Names  given  to  the  Law  of  God. — The  things  contained  in  Scripture,  and  drawn 
from  it,  are  here  called,  1.  God's  law,  because  they  are  enacted  by  him  as  our 
Sovereign.  2.  His  way,  because  they  are  the  rule  both  of  his  providence  and  of  our 
obedience.  3.  His  testimonies,  because  they  are  solemnly  declared  to  the  world,  and 
attested  beyond  contradiction.  4.  His  commandments,  because  given  with  authority, 
and  (as  the  word  signifies)  lodged  with  us  as  a  trust.  5.  His  precepts,  because  pre 
scribed  to  us,  and  not  left  indifferent.  6.  His  word,  or  saying,  because  it  is  the 
declaration  of  his  mind,  and  Christ  the  essential,  eternal  Word  is  all  in  all  in  it.  7. 
His  judgments,  because  framed  in  infinite  wisdom,  and  because  by  them  we  must 
both  judge  and  be  judged.  8.  His  righteousness,  because  it  is  all  holy,  just,  and 
good,  and  the  rule  and  standard  of  righteousness.  9.  His  statutes,  because  they  are 
fixed  and  determined,  and  of  perpetual  obligation.  10.  His  truth  or  faithfulness, 
because  the  principles  upon  which  divine  law  is  built  are  eternal  truths. — Matthew 
Henry. 

Names  given  to  the  Law  of  God. — The  next  peculiarity  to  be  observed  in  this 
Psalm  is,  the  regular  recurrence  of  nine  characteristic  words,  at  least  one  or  other  of 
which  is  found  in  each  distich,  with  one  solitary  exception,  the  second  distich  of  the 
12th  division.  These  words — law,  testimonies,  precepts,  statutes,  commandments, 
judgments,  word,  saying,  and  a  word  which  only  twice  occurs  as  a  characteristic — 
way. 

These  are,  doubtless,  all  designations  of  the  Divine  Law  ;  but  it  were  doing  a 
deep  injury  to  the  cause  of  revealed  truth  to  affirm  that  they  are  mere  synonyms  ; 
in  other  words,  that  the  sentiments  of  this  compendium  of  heavenly  wisdom  are 
little  better  than  a  string  of  tautologies.  The  fact  is,  as  some  critics,  both  Jewish 
and  Christian,  have  observed,  that  each  of  these  terms  designates  the  same  law  of 
God,  but  each  under  a  different  aspect,  signifying  the  different  modes  of  its  promulga 
tion,  and  of  its  reception. 

Each  of  these  words  will  now  be  examined  in  order,  and  an  attempt  will  be  made 
to  discriminate  them. 

1.  "  Law."     This  word  is  formed  from  a  verb  which  means  to  direct,  to  guide, 
to  aim,  to  shoot  forwards.     Its  etymological  meaning,  then,  would  be  a  rule  of  conduct, 
a  KW&V  <ra07js.     It   means   God's   law  in  general,  whether  it  be  that  universal   rule 
called  the  law  of  nature,  or  that  which  was  revealed  to  his  Church  by  Moses,  and 
perfected  by  Christ.     In  strictness,  the  law  means  a  plain  rule  of  conduct,  rather 
placed  clearly  in  man's  sight,  than  enforced  by  any  command  ;   that  is  to  say,  this 
word  does  not  necessarily  include  its  sanctions. 

2.  "  Testimonies  "  are  derived  from  a  word  which  signifies  to  bear  witness,  to 
testify.     The  ark  of  the  tabernacle  is  so  called,  as  are  the  two  tables  of  stone,  and 
the  tabernacle  ;   the  earnests  and  witnesses  of  God's  inhabitation  among  his  people. 
Testimonies  are  more  particularly  God's  revealed  law  ;   the  witnesses  and  confirma 
tion  of  his  promises  made  to  his  people,  and  earnests  of  his  future  salvation. 

3.  "  Precepts,"  from  a  word  which  means  to  place  in   trust,  mean   something 
entrusted  to  man,  "  that  is  committed  to   thee  "  ;    appointments    of   God,   which 
consequently  have  to  do  with  the  conscience,  for  which  man  is  responsible,  as  an 
intelligent  being. 

4.  "  Statutes."     The  verb  from  which  this  word  is  formed  means  to  engrave  or 


138  EXPOSITIONS    OF    THE    PSALMS. 

inscribe.  The  word  means  a  definite,  prescribed,  written  law.  The  term  is  applied 
to  Joseph's  law  about  the  portion  of  the  priests  in  Egypt,  to  the  law  about  the  pass- 
over,  etc.  But  in  this  Psalm  it  has  a  more  internal  meaning  ; — that  moral  law  of 
God  which  is  engraven  on  the  fleshy  tables  of  the  heart ;  the  inmost  and  spiritual 
apprehension  of  his  will :  not  so  obvious  as  the  law  and  testimonies,  and  a  matter  of 
more  direct  spiritual  communication  than  his  precepts  ;  the  latter  being  more 
elaborated  by  the  efforts  of  the  mind  itself,  divinely  guided  indeed,  but  perhaps  more 
instrumentally,  and  less  passively  employed. 

5.  "  Commandments,"  derived  from  a  verb  signifying  to  command  or  ordain. 
Such  was  God's  command  to  Adam   about  the  tree  ;  to  Noah  about  constructing 
the  ark. 

6.  "  Judgments,"  derived  from  a  word  signifying  to  govern,  to  judge  or  determine, 
mean  judicial  ordinances  and  decisions  ;   legal  sanctions. 

7.  "  Word."     There  are  two  terms,  quite  distinct  Hebrew,  but  both  rendered 
"  word  "  in  each  of  our  authorised  versions.     The  latter  of  these  is  rendered  "saying  " 
in  the  former  volume  of  this  work.     They  are  closely  connected  :  since  out  of  twenty- 
two  passages  in  which  "  word  "  occurs,  in  fourteen  it  is  parallel  to  it,  or  in  connection 
with,  "  saying."     From  this  very  circumstance  it  is  evident  they  are  not  synonymous. 

The  term  here  rendered  "  word  "  seems  the  Aoyos,  or  Word  of  God,  in  its  most 
divine  sense  ;  the  announcement  of  God's  revealed  will ;  his  command  ;  his  oracle  ; 
at  times,  the  special  communication  to  the  prophets.  The  ten  commandments  are 
called  by  this  term  in  Exodus  ;  and  T?I  is  the  oracle  in  the  temple.  In  this  Psalm 
it  may  be  considered  as, — (1)  God's  revealed  commandments  in  general.  (2)  As 
a  revealed  promise  of  certain  blessings  to  the  righteous.  (3)  As  a  thing  committed 
to  him  as  the  minister  of  God.  (4)  As  a  rule  of  conduct ;  a  channel  of  illumination. 

8.  As  to  the  remaining  word  "  way,"  that  occurs  but  twice  as  a  characteristic 
word,  and  the  place  in  which  it  occurs  must  rather  be  considered  as  exceptions  to 
the  general  rule  ;  so  that  I  am  not  disposed  to  consider  it  as  intended  to  be  a  cognate 
expression  with  the  above.     At  all  events,  its  meaning  is  so  direct  and  simple  as  to 
require  no  explanation  ;   a  plain  rule  of  conduct  ;   in  its  higher  sense,  the  assisting 
grace  of  God  through  Christ  our  Lord,  who  is  the  Way,  the  Truth,  and  the  Life. 
John  Jebb,  1816. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   1   TO   8.       139 

EXPOSITION    OF    VERSES    i    TO    8. 

t>  LESSED  are  the  undefiled  in  the  way,  who  walk  in  the  law  of  the  LORD. 
•*-*      2  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  with 
the  whole  heart. 

3  They  also  do  no  iniquity  :   they  walk  in  his  ways. 

4  Thou  hast  commanded  us  to  keep  thy  precepts  diligently. 

5  O  that  my  ways  were  directed  to  keep  thy  statutes  ! 

6  Then   shall   I   not   be  ashamed,   when   I   have   respect   unto  all  thy 
commandments. 

7  I    will   praise    thee    with    uprightness    of   heart,    when    I    shall   have 
learned  thy  righteous  judgments. 

8  I  will  keep  thy  statutes :    O  forsake  me  not  utterly. 

These  first  eight  verses  are  taken  up  with  a  contemplation  of  the  blessedness 
which  comes  through  keeping  the  statutes 'of  the  Lord.  The  subject  is  treated  in  a 
devout  manner  rather  than  in  a  didactic  style.  Heart-fellowship  with  God  is  enjoyed 
through  a  love  of  that  word  which  is  God's  way  of  communing  with  the  soul  by  his 
Holy  Spirit.  Prayer  and  praise  and  all  sorts  of  devotional  acts  and  feelings  gleam 
through  the  verses  like  beams  of  sunlight  through  an  olive  grove.  You  are  not  only 
instructed,  but  influenced  to  holy  emotion,  and  helped  to  express  the  same. 

Lovers  of  God's  holy  words  are  blessed,  because  they  are  preserved  from  defile 
ment  (verse  1),  because  they  are  made  practically  holy  (verses  2  and  3),  and  are  led 
to  follow  after  God  sincerely  and  intensely  (verse  2).  It  is  seen  that  this  holy  walking 
must  be  desirable  because  God  commands  it  (verse  4)  ;  therefore  the  pious  soul 
prays  for  it  (verse  5),  and  feels  that  its  comfort  and  courage  must  depend  upon  obtain 
ing  it  (verse  6).  In  the  prospect  of  answered  prayer,  yea,  while  the  prayer  is  being 
answered  the  heart  is  full  of  thankfulness  (verse  7),  and  is  fixed  in  sojemn  resolve  not 
to  miss  the  blessing  if  the  Lord  will  give  enabling  grace  (verse  8). 

The  changes  are  rung  upon  the  words  "  way  " — "  undefiled  in  the  way,"  "  walk 
in  his  ways,"  "  O  that  my  ways  were  directed  "  ;  "  keep  " — "  keep  his  testimonies," 
"  keep  thy  precepts  diligently,"  "  directed  to  keep,"  "  I  will  keep  "  ;  and  "  walk  " — 
"  walk  in  the  law,"  "  walk  in  his  ways."  Yet  there  is  no  tautology,  nor  is  the  same 
thought  repeated,  though  to  the  careless  reader  it  may  seem  so. 

The  change  from  statements  about  others  and  about  the  Lord  to  more  personal 
dealing  with  God  begins  in  the  third  verse,  and  becomes  more  clear  as  we  advance, 
till  in  the  later  verses  the  communion  becomes  most  intense  and  soul  moving. 
O  that  every  reader  may  feel  the  glow. 

1.  "  Blessed."  The  Psalmist  is  so  enraptured  with  the  word  of  God  that  he 
regards  it  as  his  highest  ideal  of  blessedness  to  be  conformed  to  it.  He  has  gazed 
on  the  beauties  of  the  perfect  law,  and,  as  if  this  verse  were  the  sum  and  outcome 
of  all  his  emotions,  he  exclaims,  "  Blessed  is  the  man  whose  life  is  the  practical 
transcript  of  the  will  of  God."  True  religion  is  not  cold  and  dry  ;  it  has  its  exclama 
tions  and  raptures.  We  not  only  judge  the  keeping  of  God's  law  to  be  a  wise  and 
proper  thing,  but  we  are  warmly  enamoured  of  its  holiness,  and  cry  out  in  adoring 
wonder,  "  Blessed  are  the  undefiled  1  "  meaning  thereby,  that  we  eagerly  desire 
to  become  such  ourselves,  and  wish  for  no  greater  happiness  than  to  be  perfectly 
holy.  It  may  be  that  the  writer  laboured  under  a  sense  of  his  own  faultiness,  and 
therefore  envied  the  blessedness  of  those  whose  walk  had  been  more  pure  and  clean  ; 
indeed,  the  very  contemplation  of  the  perfect  law  of  the  Lord  upon  which  he  now 
entered  was  quite  enough  to  make  him  bemoan  his  own  imperfections,  and  sigh  for 
the  blessedness  of  an  undefiled  walk. 

True  religion  is  always  practical,  for  it  does  not  permit  us  to  delight  ourselves 
in  a  perfect  rule  without  exciting  in  us  a  longing  to  be  conformed  to  it  in  our  daily 
lives.  A  blessing  belongs  to  those  who  hear  and  read  and  understand  the  word  of 
the  Lord  ;  yet  is  it  a  far  greater  blessing  to  be  actually  obedient  to  it,  and  to  carry 
out  in  our  walk  and  conversation  what  we  learn  in  our  searching  of  the  Scriptures. 
Purity  in  our  way  and  walk  is  the  truest  blessedness. 

This  first  verse  is  not  only  a  preface  to  the  whole  Psalm,  but  it  may  also  be  regarded 


140  EXPOSITIONS    OF    THE    PSALMS. 

as  the  text  upon  which  the  rest  is  a  discourse.  It  is  similar  to  the  benediction  of 
the  first  Psalm,  which  is  set  in  the  forefront  of  the  entire  book  :  there  is  a  likeness 
between  this  119th  Psalm  and  the  Psalter,  and  this  is  one  point  of  it,  that  it  begins 
with  a  benediction.  In  this,  too,  we  see  some  foreshadowing  of  the  Son  of  David, 
who  began  his  great  sermon  as  David  began  his  great  Psalm.  It  is  well  to  open  our 
mouth  with  blessings.  When  we  cannot  bestow  them,  we  can  show  the  way  of 
obtaining  them,  and  even  if  we  do  not  yet  possess  them  ourselves,  it  may  be  profitable 
to  contemplate  them,  that  our  desires  may  be  excited,  and  our  souls  moved  to  seek 
after  them.  Lord,  if  I  am  not  yet  so  blessed  to  be  among  the  undefiled  in  thy  way, 
yet  I  will  think  much  of  the  happiness  which  these  enjoy,  and  set  it  before  me  as 
my  life's  ambition. 

As  David  thus  begins  his  Psalm,  so  should  young  men  begin  their  lives,  so  should 
new  converts  commence  their  profession,  so  should  all  Christians  begin  every  day. 
Settle  it  in  your  hearts  as  a  first  postulate  and  sure  rule  of  practical  science  that 
holiness  is  happiness,  and  that  it  is  our  wisdom  first  to  seek  the  Kingdom  of  God  and 
his  righteousness.  Well  begun  is  half  done.  To  start  with  a  true  idea  of  blessedness 
is  beyond  measure  important.  Man  began  with  being  blessed  in  his  innocence,  and 
if  our  fallen  race  is  ever  to  be  blessed  again,  it  must  find  it  where  it  lost  it  at  the 
beginning,  namely,  in  conformity  to  the  command  of  the  Lord. 

"  The  undefiled  in  the  way,"  They  are  in  the  way,  the  right  way,  the  way  of  the 
Lord,  and  they  keep  that  way,  walking  with  holy  carefulness  and  washing  their  feet 
daily,  lest  they  be  found  spotted  by  the  flesh.  They  enjoy  great  blessedness  in  their 
own  souls  ;  indeed,  they  have  a  foretaste  of  heaven  where  the  blessedness  lieth 
much  in  being  absolutely  undefiled  ;  and  could  they  continue  utterly  and  altogether 
without  defilement,  doubtless  they  would  have  the  days  of  heaven  upon  the  earth. 
Outward  evil  would  little  hurt  us  if  we  were  entirely  rid  of  the  evil  of  sin,  an  attain 
ment  which  with  the  best  of  us  lies  still  in  the  region  of  desire,  and  is  not  yet  fully 
reached,  though  we  have  so  clear  a  view  of  it  that  we  see  it  to  be  blessedness  itself  ; 
and  therefore  we  eagerly  press  towards  it. 

He  whose  life  is  in  a  gospel  sense  undefiled,  is  blessed,  because  he  could  never 
have  reached  this  point  if  a  thousand  blessings  had  not  already  been  bestowed  on 
him.  By  nature  we  are  defiled  and  out  of  the  way,  and  we  must  therefore  have  been 
washed  in  the  atoning  blood  to  remove  defilement,  and  we  must  have  been  converted 
by  the  power  of  the  Holy  Ghost,  or  we  should  not  have  been  turned  into  the  way  of 
peace,  nor  be  undefiled  in  it.  Nor  is  this  all,  for  the  continual  power  of  grace  is 
needed  to  keep  a  believer  in  the  right  way,  and  to  preserve  him  from  pollution.  All 
the  blessings  of  the  covenant  must  have  been  in  a  measure  poured  upon  those  who 
from  day  to  day  have  been  enabled  to  perfect  holiness  in  the  fear  of  the  Lord.  Their 
way  is  the  evidence  of  their  being  the  blessed  of  the  Lord. 

David  speaks  of  a  high  degree  of  blessedness  ;  for  some  are  in  the  way,  and  are 
true  servants  of  God,  but  they  are  as  yet  faulty  in  many  ways  and  bring  defilement 
upon  themselves.  Others  who  walk  in  the  light  more  fully,  and  maintain  closer 
communion  with  God,  are  enabled  to  keep  themselves  unspotted  from  the  world,  and 
these  enjoy  far  more  peace  and  joy  than  their  less  watchful  brethren.  Doubtless, 
the  more  complete  our  sanctification  the  more  intense  our  blessedness.  Christ  is  our 
way,  and  we  are  not  only  alive  in  Christ,  but  we  are  to  live  in  Christ  ;  the  sorrow 
is  that  we  bespatter  his  holy  way  with  our  selfishness,  self-exaltation,  wilfulness,  and 
carnality,  and  so  we  miss  a  great  measure  of  the  blessedness  which  is  in  him  as  our 
way.  A  believer  who  errs  is  still  saved,  but  the  joy  of  his  salvation  is  not  experienced 
by  him  ;  he  is  rescued  but  not  enriched,  greatly  borne  with,  but  not  greatly  blessed. 

How  easily  may  defilement  come  upon  us  even  in  our  holy  things,  yea,  even 
in  the  way.  We  may  even  come  from  public  or  private  worship  with  defilement  upon 
the  conscience  gathered  when  we  were  on  our  knees.  There  was  no  floor  to  the 
tabernacle  but  the  desert  sand,  and  hence  the  priests  at  the  altar  were  under  frequent 
necessity  to  wash  their  feet,  and  by  the  kind  foresight  of  their  God,  the  laver  stood 
ready  for  their  cleansing,  even  as  for  us  our  Lord  Jesus  still  stands  ready  to  wash 
our  feet,  that  we  may  be  clean  every  whit.  Thus  our  text  sets  forth  the  blessedness 
of  the  apostles  in  the  upper  room  when  Jesus  had  said  of  them,  "  Ye  are  clean." 

What  blessedness  awaits  those  who  follow  the  Lamb  whithersoever  he  goeth, 
and  are  preserved  from  the  evil  which  is  in  the  world  through  lust.  These  shall  be 
the  envy  of  all  mankind  "  in  that  day."  Though  now  they  despise  them  as  precise 
fanatics  and  Puritans,  the  most  prosperous  of  sinners  shall  then  wish  that  they 
could  change  places  with  them.  O  my  soul,  seek  thou  thy  blessedness  in  following 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES    1    TO    8.      141 

hard  after  thy  Lord,  who  was  holy,  harmless,  undeflled  ;  for  there  hast  thou  found 
peace  hitherto,  and  there  wilt  thou  find  it  for  ever. 

"  Who  walk  in  the  law  of  the  Lord."  In  them  is  found  habitual  holiness.  Their 
walk,  their  common  everyday  life  is  obedience  unto  the  Lord.  They  live  by  rule, 
that  rule  the  command  of  the  Lord  God.  Whether  they  eat  or  drink,  or  whatsoever 
they  do,  they  do  all  in  the  name  of  their  great  Master  and  Exemplar.  To  them 
religion  is  nothing  out  of  the  way,  it  is  their  everyday  walk  :  it  moulds  their  common 
actions  as  well  as  their  special  devotions.  This  ensures  blessedness.  He  who  walks 
in  God's  law  walks  in  God's  company,  and  he  must  be  blessed  ;  he  has  God's 
smile,  God's  strength,  God's  secret  with  him,  and  how  can  he  be  otherwise  than 
blessed  ? 

The  holy  life  is  a  walk,  a  steady  progress,  a  quiet  advance,  a  lasting  continuance. 
Enoch  walked  with  God.  Good  men  always  long  to  be  better,  and  hence  they  go 
forward.  Good  men  are  never  idle,  and  hence  they  do  not  lie  down  or  loiter,  but 
they  are  still  walking  onward  to  their  desired  end.  They  are  not  hurried,  and  worried, 
and  flurried,  and  so  they  keep  the  even  tenor  of  their  way,  walking  steadily  towards 
heaven  ;  and  they  are  not  in  perplexity  as  to  how  to  conduct  themselves,  for  they 
have  a  perfect  rule,  which  they  are  happy  to  walk  by.  The  law  of  the  Lord  is  not 
irksome  to  them  ;  its  commandments  are  not  grievous,  and  its  restrictions  are  not 
slavish  in  their  esteem.  It  does  not  appear  to  them  to  be  an  impossible  law,  theo 
retically  admirable  but  practically  absurd,  but  they  walk  by  it  and  in  it.  They  do 
not  consult  it  now  and  then  as  a  sort  of  rectifier  of  their  wanderings,  but  they  use 
it  as  a  chart  for  their  daily  sailing,  a  map  of  the  road  for  their  life-journey.  Nor  do 
they  ever  regret  that  they  have  entered  upon  the  path  of  obedience,  else  they  w  uld 
leave  it,  and  that  without  difficulty,  for  a  thousand  temptations  offer  them  oppor 
tunity  to  return  ;  their  continued  walk  in  the  law  of  the  Lord  is  their  best  testimony 
to  the  blessedness  of  such  a  condition  of  life.  Yes,  they  are  blessed  even  now.  The 
Psalmist  himself  bore  witness  to  the  fact :  he  had  tried  and  proved  it,  and  wrote  it 
down,  as  a  fact  which  defied  all  denial.  Here  it  stands  in  the  forefront  of  David's 
magnum  opus,  written  on  the  topmost  line  of  his  greatest  Psalm — "  BLESSED  ARE 
THEY  WHO  WALK  IN  THE  LAW  OF  THE  LORD."  Rough  may  be  the  way,  stern  the  rule, 
hard  the  discipline, — all  these  we  know  and  more, — but  a  thousand  heaped-up 
blessednesses  are  still  found  in  godly  living,  for  which  we  bless  the  Lord. 

We  have  in  this  verse  blessed  persons  who  enjoy  five  blessed  things,  A  blessed 
way,  blessed  purity,  a  blessed  law,  given  by  a  blessed  Lord,  and  a  blessed  walk 
therein  ;  to  which  we  may  add  the  blessed  testimony  of  the  Holy  Ghost  given  in 
this  very  passage  that  they  are  in  very  deed  the  blessed  of  the  Lord. 

The  blessedness  which  is  thus  set  before  us  we  must  aim  at,  but  we  must  not 
think  to  obtain  it  without  earnest  effort.  David  has  a  great  deal  to  say  about  it ; 
his  discourse  in  this  Psalm  is  long  and  solemn,  and  it  is  a  hint  to  us  that  the  way  of 
perfect  obedience  is  not  learned  in  a  day  ;  there  must  be  precept  upon  precept,  line 
upon  line,  and  after  efforts  long  enough  to  be  compared  with  the  176  verses  of  this 
Psalm  we  may  still  have  to  cry,  "  I  have  gone  astray  like  a  lost  sheep  ;  seek  thy 
servant ;  for  I  do  not  forget  thy  commandments." 

It  must,  however,  be  our  plan  to  keep  the  word  of  the  Lord  much  upon  our 
minds  ;  for  this  discourse  upon  blessedness  has  for  its  pole-star  the  testimony  of 
the  Lord,  and  only  by  daily  communion  with  the  Lord  by  his  word  can  we  hope 
to  learn  his  way,  to  be  purged  from  defilement,  and  to  be  made  to  walk  in  his  statutes. 
We  set  out  upon  this  exposition  with  blessedness  before  us  ;  we  see  the  way  to  it, 
and  we  know  where  the  law  of  it  is  to  be  found  :  let  us  pray  that  as  we  pursue  our 
meditation  we  may  grow  into  the  habit  and  walk  of  obedience,  and  so  feel  the  blessed 
ness  of  which  we  read. 

2.  "  Blessed  are  they  that  keep  his  testimonies."  What  I  A  second  blessing  ? 
Yes,  they  are  doubly  blessed  whose  outward  life  is  supported  by  an  inward  zeal  for 
God's  glory.  In  the  first  verse  we  had  an  undefiled  way,  and  it  was  taken  for  granted 
that  the  purity  in  the  way  was  not  mere  surface  work,  but  was  attended  by  the 
inward  truth  and  life  which  comes  of  divine  grace.  Here  that  which  was  implied  is 
expressed.  Blessedness  is  ascribed  to  those  who  treasure  up  the  testimonies  of  the 
Lord  :  in  which  is  implied  that  they  search  the  Scriptures,  that  they  come  to  an 
understanding  of  them,  that  they  love  them,  and  then  that  they  continue  in  the 
practice  of  them.  We  must  first  get  a  thing  before  we  can  keep  it.  In  order  to  keep 
it  well  we  must  get  a  firm  grip  of  it :  we  cannot  keep  in  the  heart  that  which  we  have 
not  heartily  embraced  by  the  affections.  God's  word  is  his  witness  or  testimony  to 


142  EXPOSITIONS    OF    THE    PSALMS. 

grand  and  important  truths  which  concern  himself  and  our  relation  to  him  :  this 
we  should  desire  to  know  ;  knowing  it,  we  should  believe  it ;  believing  it,  we  should 
love  it ;  and  loving  it,  we  should  hold  it  fast  against  all  comers.  There  is  a  doctrinal 
keeping  of  the  word  when  we  are  ready  to  die  for  its  defence,  and  a  practical  keeping 
of  it  when  we  actually  live  under  its  power.  Revealed  truth  is  precious  as  diamonds, 
and  should  be  kept  or  treasured  up  in  the  memory  and  in  the  heart  as  jewels  in  a 
casket,  or  as  the  law  was  kept  in  the  ark  ;  this  however  is  not  enough,  for  it  is  meant 
for  practical  use,  and  therefore  it  must  be  kept  or  followed,  as  men  keep  to  a  path, 
or  to  a  line  of  business.  If  we  keep  God's  testimonies  they  will  keep  us  ;  they  will 
keep  us  right  in  opinion,  comfortable  in  spirit,  holy  in  conversation,  and  hopeful  in 
expectation.  If  they  were  ever  worth  having — and  no  thoughtful  person  will  question 
that — then  they  are  worth  keeping  ;  their  designed  effect  does  not  come  through  a 
temporary  seizure  of  them,  but  by  a  persevering  keeping  of  them  :  "  in  keeping  of 
them  there  is  great  reward." 

We  are  bound  to  keep  with  all  care  the  word  of  God,  because  it  is  his  testimonies. 
He  gave  them  to  us,  but  they  are  still  his  own.  We  are  to  keep  them  as  a  watchman 
guards  his  master's  house,  as  a  steward  husbands  his  lord's  goods,  as  a  shepherd 
keeps  his  employer's  flock.  We  shall  have  to  give  an  account,  for  we  are  put  in  trust 
with  the  gospel,  and  woe  to  us  if  we  be  found  unfaithful.  We  cannot  fight  a  good 
fight,  nor  finish  our  course,  unless  we  keep  the  faith.  To  this  end  the  Lord  must 
keep  us  :  only  those  who  are  kept  by  the  power  of  God  unto  salvation  will  ever  be 
able  to  keep  his  testimonies.  What  a  blessedness  is  therefore  evidenced  and  testified 
by  a  careful  belief  in  God's  word,  and  a  continual  obedience  thereunto.  God  has 
blessed  them,  in  blessing  them,  and  will  bless  them  for  ever.  That  blessedness  which 
David  saw  in  others  he  realized  for  himself,  for  in  verse  168  he  says,  "  I  have  kept  thy 
precepts  and  thy  testimonies,"  and  in  verses  54  to  56  he  traces  his  joyful  songs  and 
happy  memories  to  this  same  keeping  of  the  law,  and  he  confesses,  "  This  I  had 
because  I  kept  thy  precepts."  Doctrines  which  we  teach  to  others  we  should  experi 
ence  for  ourselves. 

"And  that  seek  him  with  the  whole  heart."  Those  who  keep  the  Lord's  testimonies 
are  sure  to  seek  after  himself.  If  his  word  is  precious  we  may  be  sure  that  he  himself 
is  still  more  so.  Personal  dealing  with  a  personal  God  is  the  longing  of  all  those  who 
have  allowed  the  word  of  the  Lord  to  have  its  full  effect  upon  them.  If  we  once 
really  know  the  power  of  the  gospel  we  must  seek  the  God  of  the  gospel.  "  O  that  I 
knew  where  I  might  find  HIM,"  will  be  our  whole-hearted  cry.  See  the  growth 
which  these  sentences  indicate :  first,  in  the  way,  then  walking  in  it,  then  finding 
and  keeping  the  treasure  of  truth,  and  to  crown  all,  seeking  after  the  Lord  of  the 
way  himself.  Note  also  that  the  further  a  soul  advances  in  grace  the  more  spiritual 
and  divine  are  its  longings  ;  an  outward  walk  does  not  content  the  gracious  soul,  nor 
even  the  treasured  testimonies  ;  it  reaches  out  in  due  time  after  God  himself,  and 
when  it  in  a  measure  finds  him,  still  yearns  for  more  of  him,  and  seeks  him  still. 

Seeking  after  God  signifies  a  desire  to  commune  with  him  more  closely,  to  follow 
him  more  fully,  to  enter  into  more  perfect  union  with  his  mind  and  will,  to  promote 
his  glory,  and  to  realize  completely  all  that  he  is  to  holy  hearts.  The  blessed  man 
has  God  already,  and  for  this  reason  he  seeks  him.  This  may  seem  a  contradiction  : 
it  is  only  a  paradox. 

God  is  not  truly  sought  by  the  cold  researches  of  the  brain  :  we  must  seek  him 
with  the  heart.  Love  reveals  itself  to  love  :  God  manifests  his  heart  to  the  heart 
of  his  people.  It  is  in  vain  that  we  endeavour  to  comprehend  him  by  reason  ;  we 
must  apprehend  him  by  affection.  But  the  heart  must  not  be  divided  with  many 
objects  if  the  Lord  is  to  be  sought  by  us.  God  is  one,  and  we  shall  not  know  him 
till  our  heart  is  one.  A  broken  heart  need  not  be  distressed  at  this,  for  no  heart  is 
so  whole  in  its  seekings  after  God  as  a  heart  which  is  broken,  whereof  every  fragment 
sighs  and  cries  after  the  great  Father's  face.  It  is  the  divided  heart  which  the 
doctrine  of  the  text  censures,  and  strange  to  say,  in  scriptural  phraseology,  a  heart 
may  be  divided  and  not  broken,  and  it  may  be  broken  but  not  divided  ;  and  yet  again 
it  may  be  broken  and  be  whole,  and  it  never  can  be  whole  until  it  is  broken.  When 
our  whole  heart  seeks  the  holy  God  in  Christ  Jesus  it  has  come  to  him  of  whom  it  is 
written,  "  as  many  as  touched  him  were  made  perfectly  whole." 

That  which  the  Psalmist  admires  in  this  verse  he  claims  in  the  tenth,  where  he 
says,  "  With  my  whole  heart  have  I  sought  thee."  It  is  well  when  admiration  of  a 
virtue  leads  to  the  attainment  of  it.  Those  who  do  not  believe  in  the  blessedness  of 
seeking  the  Lord  will  not  be  likely  to  arouse  their  hearts  to  the  pursuit,  but  he  who 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   1   TO  8.       143 

calls  another  blessed  because  of  the  grace  which  he  sees  in  him  is  on  the  way  to 
gaining  the  same  grace  for  himself. 

If  those  who  seek  the  Lord  are  blessed,  what  shall  be  said  of  those  who  actually 
dwell  with  him  and  know  that  he  is  theirs  ? 

"  To  those  who  fall,  how  kind  thou  art  1 

How  good  to  those  who  seek 
But  what  to  those  who  find  ?     Ah  1    this 

Nor  tongue  nor  pen  can  show  1 
The  love  of  Jesus — what  it  is. 

None  but  his  loved  ones  know." 

3.  "  They  also  do  no  iniquity."     Blessed  indeed  would  those  men  be  of  whom 
this  could  be  asserted  without  reserve  and  without  explanation  :    we  shall  have 
reached  the  region  of  pure  blessedness  when  we  altogether  cease  from  sin.     Those 
who  follow  the  word  of  God  do  no  iniquity,  the  rule  is  perfect,  and  if  it  be  constantly 
followed  no  fault  will  arise.     Life,  to  the  outward  observer,  at  any  rate,  lies  much 
in  doing,  and  he  who  in  his  doings  never  swerves  from  equity,  both  towards  God  and 
man,  has  hit  upon  the  way  of  perfection,  and  we  may  be  sure  that  his  heart  is  right. 
See  how  a  whole  heart  leads  to  the  avoidance  of  evil,  for  the  Psalmist  says,  "  That 
seek  him  with  the  whole  heart.     They  also  do  no  iniquity."     We  fear  that  no  man 
can  claim  to  be  absolutely  without  sin,  and  yet  we  trust  there  are  many  who  do 
not  designedly,  wilfully,  knowingly,  and  continuously  do  anything  that  is  wicked, 
ungodly,  or  unjust.     Grace  keeps  the  life  righteous  as  to  act  even  when  the  Christian 
has  to  bemoan  the  transgressions  of  the  heart.     Judged  as  men  should  be  judged 
by  their  fellows,  according  to  such  just  rules  as  men  make  for  men,  the  true  people 
of  God  do  no  iniquity  :    they  are  honest,  upright,  and  chaste,  and  touching  justice 
and  morality  they  are  blameless.     Therefore  are  they  happy. 

"  They  walk  in  his  ways."  They  attend  not  only  to  the  great  main  highway  of 
the  law,  but  to  the  smaller  paths  of  the  particular  precepts.  As  they  will  perpetrate 
no  sin  of  commission,  so  do  they  labour  to  be  free  from  every  sin  of  omission.  It  is 
not  enough  to  them  to  be  blameless,  they  wish  also  to  be  actively  righteous.  A  hermit 
may  escape  into  solitude  that  he  may  do  no  iniquity,  but  a  saint  lives  in  society 
that  he  may  serve  his  God  by  walking  in  his  ways.  We  must  be  positively  as  well 
as  negatively  right :  we  shall  not  long  keep  the  second  unless  we  attend  to  the  first, 
for  men  will  be  walking  one  way  or  another,  and  if  they  do  not  follow  the  path  of 
God's  law  they  will  soon  do  iniquity.  The  surest  way  to  abstain  from  evil  is  to  be 
fully  occupied  in  doing  good.  This  verse  describes  believers  as  they  exist  among  us  : 
although  they  have  their  faults  and  infirmities,  yet  they  hate  evil,  and  will  not  permit 
themselves  to  do  it ;  they  love  the  ways  of  truth,  right  and  true  godliness,  and  habitu 
ally  they  walk  therein.  They  do  not  claim  to  be  absolutely  perfect  except  in  their 
desires,  and  there  they  are  pure  indeed,  for  they  pant  to  be  kept  from  all  sin,  and  to 
be  led  into  all  holiness. 

4.  "  Thou  hast  commanded  us  to  keep  thy  precepts  diligently."     So  that  %vhen 
we  have  done  all  we  are  unprofitable  servants,  we  have  done  only  that  which  it  -^as 
our  duty  to  have  done,  seeing  we  have  our  Lord's  command  for  it.     God's  precepts 
require  careful  obedience  :   there  is  no  keeping  them  by  accident.     Some  give  to  God 
a  careless  service,  a  sort  of  hit  or  miss  obedience,  but  the  Lord  has  not  commanded 
such  service,  nor  will  he  accept  it.     His  law  demands  the  love  of  all  our  heart,  soul, 
mind,  and  strength  ;   and  a  careless  religion  has  none  of  these.     We  are  also  called  to 
zealous  obedience.     We  are  to  keep  the  precepts  abundantly  :    the  vessels  of  obedi 
ence  should  be  filled  to  the  brim,  and  the  command  carried  out  to  the  full  of  its 
meaning.     As  a  man  diligent  in  business  arouses  himself  to  do  as  much  trade  as  he 
can,  so  must  we  be  eager  to  serve  the  Lord  as  much  as  possible.     Nor  must  we  spare 
pains  to  do  so,  for  a  diligent  obedience  will  also  be  laborious  and  self-denying.     Those 
who  are  diligent  in  business  rise  up  early  and  sit  up  late,  and  deny  themselves  much 
of  comfort  and  repose.     They  are  not  soon  tired,  or  if  they  are  they  persevere  even 
with  aching  brow  and  weary  eyes.     So  should  we  serve  the  Lord.     Such  a  Master 
deserves  diligent  servants  ;    such   service  he  demands,  and  will  be  content  with 
nothing  less.     How  seldom  do  men  render  it,  and  hence  many  through  their  negligence 
miss  the  double  blessing  spoken  of  in  this  Psalm. 

Some  are  diligent  in  superstition  and  will  worship  ;  be  it  ours  to  be  diligent 
in  keeping  God's  precepts.  It  is  no  use  travelling  fast  if  we  are  not  in  the  right  road. 
Men  have  been  diligent  in  a  losing  business,  and  the  more  they  have  traded  the  more 


144  EXPOSITIONS    OF    THE    PSALMS. 

they  have  lost :  this  is  bad  enough  in  commerce,  we  cannot  afford  to  have  it  so  in 
our  religion. 

God  has  not  commanded  us  to  be  diligent  in  making  precepts,  but  in  keeping 
them.  Some  bind  yokes  upon  their  own  necks,  and  make  bonds  and  rules  for  others  : 
but  the  wise  course  is  to  be  satisfied  with  the  rules  of  holy  Scripture,  and  to  strive 
to  keep  them  all,  in  all  places,  towards  all  men,  and  in  all  respects.  If  we  do  not  this, 
we  may  become  eminent  in  our  own  religion,  but  we  shall  not  have  kept  the  command 
of  God,  nor  shall  we  be  accepted  of  him. 

The  Psalmist  began  with  the  third  person  :  he  is  now  coming  near  home,  and 
has  already  reached  the  first  person  plural,  according  to  our  version  ;  we  shall  soon 
hear  him  crying  out  personally  and  for  himself.  As  the  heart  glows  with  love  to 
holiness,  we  long  to  have  a  personal  interest  in  it.  The  word  of  God  is  a  heart-affecting 
book,  and  when  we  begin  to  sing  its  praises  it  soon  comes  home  to  us,  and  sets  us 
praying  to  be  ourselves  conformed  to  its  teachings. 

5.  "  0  that  my  ways  were  directed  to  keep  thy  statutes  !  "   Divine  commands  should 
direct  us  in  the  subject  of  our  prayers.     We  cannot  of  ourselves  keep  God's  statutes 
as  he  would  have  them  kept,  and  yet  we  long  to  do  so  :    what  resort  have  we  but 
prayer  ?     We  must  ask  the  Lord  to  work  our  works  in  us,  or  we  shall  never  work 
out  his  commandments.     This  verse  is  a  sigh  of  regret  because  the  Psalmist  feels  that 
he  has  not  kept  the  precepts  diligently,  it  is  a  cry  of  weakness  appealing  for  help  to 
one  who  can  aid,  it  is  a  request  of  bewilderment  from  one  who  has  lost  his  way  and 
would  fain  be  directed  in  it,  and  it  is  a  petition  of  faith  from  one  who  loves  God  and 
trusts  in  him  for  grace. 

Our  ways  are  by  nature  opposed  to  the  way  of  God,  and  must  be  turned  by  the 
Lord's  direction  in  another  direction  from  that  which  they  originally  take  or  they 
will  lead  us  down  to  destruction.  God  can  direct  the  mind  and  will  without  violating 
our  free  agency,  and  he  will  do  so  in  answer  to  prayer  ;  in  fact,  he  has  begun  the 
work  already  in  those  who  are  heartily  praying  after  the  fashion  of  this  verse.  It  is 
for  present  holiness  that  the  desire  arises  in  the  heart.  O  that  it  were  so  now  with 
me:  but  future  persevering  holiness  is  also  meant,  for  he  longs  for  grace  to  keep 
henceforth  and  for  ever  the  statutes  of  the  Lord. 

The  sigh  of  the  text  is  really  a  prayer,  though  it  does  not  exactly  take  that  form. 
Desires  and  longings  are  of  the  essence  of  supplication,  and  it  little  matters  what 
shape  they  take.  "  O  that  "  is  as  acceptable  a  prayer  as  "  Our  Father." 

One  would  hardly  have  expected  a  prayer  for  direction  ;  rather  should  we  have 
looked  for  a  petition  for  enabling.  Can  we  not  direct  ourselves  ?  What  if  we  can 
not  row,  we  can  steer.  The  Psalmist  herein  confesses  that  even  for  the  smallest 
part  of  his  duty  he  felt  unable  without  grace.  He  longed  for  the  Lord  to  influence 
his  will,  as  well  as  to  strengthen  his  hands.  We  want  a  rod  to  point  out  the  way  as 
much  as  a  staff  to  support  us  in  it. 

The  longing  of  the  text  is  prompted  by  admiration  of  the  blessedness  of  holiness, 
by  a  contemplation  of  the  righteous  man's  beauty  of  character,  and  by  a  reverent 
awe  of  the  command  of  God.  It  is  a  personal  application  to  the  writer's  own  case 
of  the  truths  which  he  had  been  considering.  "  O  that  my  ways,"  etc.  It  were  well 
if  all  who  hear  and  read  the  word  would  copy  this  example  and  turn  all  that  they  hear 
into  prayer.  We  should  have  more  keepers  of  the  statutes  if  we  had  more  who  sighed 
and  cried  after  the  grace  to  do  so. 

6.  "  Then  shall  I  not  be  ashamed."     He  had  known  shame,  and  here  he  rejoices 
in  the  prospect  of  being  freed  from  it.     Sin  brings  shame,  and  when  sin  is  gone, 
the  reason  for  being  ashamed  is  banished.     What  a  deliverance  this  is,  for  to  some 
men  death  is  preferable  to  shame  !     "  When  I  have  respect  unto  all  thy  command 
ments."     When  he  respects  God  he  shall  respect  himself  and  be  respected.     When 
ever  we  err  we  prepare  ourselves  for  confusion  of  face  and  sinking  of  heart :    if  no 
one  else  is  ashamed  of  me  I  shall  be  ashamed  of  myself  if  I  do  iniquity.     Our  first 
parents  never  knew  shame  till  they  made  the  acquaintance  of  the  old  serpent,  and 
it  never  left  them  till  their  gracious  God  had  covered  them  with  sacrificial  skins. 
Disobedience  made  them  naked  and  ashamed.     We,  ourselves,  will  always  have 
cause  for  shame  till  every  sin  is  vanquished,  and  every  duty  is  observed.     When  we 
pay  a  continual  and  universal  respect  to  the  will  of  the  Lord,  then  we  shall  be  able 
to  look  ourselves  in  the  face  in  the  looking-glass  of  the  law,  and  we  shall  not  blush 
at  the  sight  of  men  or  devils,  however  eager  their  malice  may  be  to  lay  somewhat  to 
our  charge. 

Many  suffer  from  excessive  diffidence,  and  this  verse  suggests  a  cure.     An  abiding 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   1    TO   8.        145 

sense  of  duty  will  make  us  bold,  we  shall  be  afraid  to  be  afraid.  No  shame  in  the 
presence  of  man  will  hinder  us  when  the  fear  of  God  has  taken  full  possession  of  our 
minds.  When  we  are  on  the  king's  highway  by  daylight,  and  are  engaged  upon 
royal  business,  we  need  ask  no  man's  leave.  It  would  be  a  dishonour  to  a  king  to 
be  ashamed  of  his  livery  and  his  service  ;  no  such  shame  should  ever  crimson  the 
cheek  of  a  Christian,  nor  will  it  if  he  has  due  reverence  for  the  Lord  his  God.  There 
is  nothing  to  be  ashamed  of  in  a  holy  life ;  a  man  may  be  ashamed  of  his  pride, 
ashamed  of  his  wealth,  ashamed  of  his  own  children,  but  he  will  never  be  ashamed  of 
having  in  all  things  regarded  the  will  of  the  Lord  his  God. 

It  is  worthy  of  remark  that  David  promises  himself  no  immunity  from  shame 
till  he  has  carefully  paid  homage  ta  all  the  precepts.  Mind  that  word  "  all,"  and 
leave  not  one  command  out  of  your  respect.  Partial  obedience  still  leaves  us  liable 
to  be  called  to  account  for  those  commands  which  we  have  neglected.  A  man  may 
have  a  thousand  virtues,  and  yet  a  single  failing  may  cover  him  with  shame. 

To  a  poor  sinner  who  is  buried  in  despair,  it  may  seem  a  very  unlikely  thing  that 
he  should  ever  be  delivered  from  shame.  He  blushes,  and  is  confounded,  and  feels 
that  he  can  never  lift  up  his  face  again.  Let  him  read  these  words  :  "  Then  shall  I 
not  be  ashamed."  David  is  not  dreaming,  nor  picturing  an  impossible  case.  Be 
assured,  dear  friend,  that  the  Holy  Spirit  can  renew  in  you  the  image  of  God,  so  that 
you  shall  yet  look  up  without  fear.  O  for  sanctiflcation  to  direct  us  in  God's  way, 
for  then  shall  we  have  boldness  both  towards  God  and  his  people,  and  shall  no  more 
crimson  with  confusion. 

7.  "/  will  praise  thee."     From  prayer   to  praise   is  never  a  long  or  a  difficult 
journey.     Be  sure  that  he  who  prays  for  holiness  will  one  day  praise  for  happiness. 
Shame  having  vanished,  silence  is  broken,  and  the  formerly  silent  man  declares,  "  I 
will  praise  thee."     He  cannot  but  promise  praise  while  he  seeks  sanctification. 
Mark  how  well  he  knows  upon  what  head  to  set  the  crown.     "  I  will  praise  thee." 
He  would  himself  be  praiseworthy,  but  he  counts  God  alone  worthy  of  praise.     By 
the  sorrow  and  shame  of  sin  he  measures  his  obligations  to  the  Lord  who  would  teach 
him  the  art  of  living  as  that  he  should  clean  escape  from  his  former  misery. 

"  With  uprightness  of  heart,"  His  heart  would  be  upright  if  the  Lord  would 
teach  him,  and  then  it  should  praise  its  teacher.  There  is  such  a  thing  as  false  and 
feigned  praise,  and  this  the  Lord  abhors  ;  but  there  is  no  music  like  that  which  comes 
from  a  pure  soul  which  standeth  in  its  integrity.  Heart  praise  is  required,  upright 
ness  in  that  heart,  and  teaching  to  make  the  heart  upright.  An  upright  heart  is  sure 
to  bless  the  Lord,  for  grateful  adoration  is  a  part  of  its  uprightness  ;  no  man  can  be 
right  unless  he  is  upright  towards  God,  and  this  involves  the  rendering  to  him  the 
praise  which  is  his  due. 

"  When  I  shall  have  learned  thy  righteous  judgments."  We  must  learn  to  praise, 
learn  that  we  may  praise,  and  praise  when  we  have  learned.  If  we  are  ever  to  learn, 
the  Lord  must  teach  us,  and  especially  upon  such  a  subject  as  his  judgments,  for 
they  are  a  great  deep.  While  these  are  passing  before  our  eyes,  and  we  are  learning 
from  them,  we  ought  to  praise  God,  for  the  original  is  not,  "  when  I  have  learned," 
but,  "  in  my  learning."  While  yet  I  am  a  scholar  I  will  be  a  chorister  :  my  upright 
heart  shall  praise  thine  uprightness,  my  purified  judgment  shall  admire  thy  judg 
ments.  God's  providence  is  a  book  full  of  teaching,  and  to  those  whose  hearts  are 
right  it  is  a  music  book,  out  of  which  they  chant  to  Jehovah's  praise.  God's  word 
is  full  of  the  record  of  his  righteous  providences,  and  as  we  read  it  we  feel  compelled 
to  burst  forth  into  expressions  of  holy  delight  and  ardent  praise.  When  we  both 
read  of  God's  judgments  and  become  joyful  partakers  in  them,  we  are  doubly  moved 
to  song — song  in  which  there  is  neither  formality,  nor  hypocrisy,  nor  lukewarmness, 
for  the  heart  is  upright  in  the  presentation  of  its  praise. 

8.  "  /  will  keep  thy  statutes."     A  calm  resolve.     When  praise  calms  down  into 
solid  resolution  it  is  well  with  the  soul.     Zeal  which  spends  itself  in  singing,  and 
leaves  no  practical  residuum  of  holy  living,  is  little  worth  :   "  I  will  praise  "  should  be 
coupled  with  "  I  will  keep."     This  firm  resolve  is  by  no  means  boastful,  like  Peter's 
"  though  I  should  die  with  thee,  yet  will  I  not  forsake  thee,"  for  it  is  followed  by  a 
humble  prayer  for  divine  help,  "  0  forsake  me  not  utterly."     Feeling  his  own  incapacity 
he  trembles  lest  he  should  be  left  to  himself,  and  this  fear  is  increased  by  the  horror 
which  he  has  of  falling  into  sin.     The  "  I  will  keep  "  sounds  rightly  enough  now  that 
the  humble  cry  is  heard  with  it.     This  is  a  happy  amalgam  :   resolution  and  depen 
dence.     We  meet  with  those  who  to  all  appearance  humbly  pray,  but  there  is  no  force 
of  character,  no  decision  in  them,  and  consequently  the  pleading  of  the  closet  is  not 

VOL.  v.  10 


146  EXPOSITIONS    OF    THE    PSALMS. 

embodied  in  the  life :  on  the  other  hand,  we  meet  with  abundance  of  resolve 
attended  with  an  entire  absence  of  dependence  upon  God,  and  this  makes  as  poor 
a  character  as  the  former.  The  Lord  grant  us  to  have  such  a  blending  of  excellences 
that  we  may  be  "  perfect  and  entire,  wanting  nothing." 

This  prayer  is  one  which  is  certain  to  be  heard,  for  assuredly  it  must  be  highly 
pleasing  to  God  to  see  a  man  set  upon  obeying  his  will,  and  therefore  it  must  be  most 
agreeable  to  him  to  be  present  with  such  a  person,  and  to  help  him  in  his  endeavours. 
How  can  he  forsake  one  who  does  not  forsake  his  law  ? 

The  peculiar  dread  which  tinges  this  prayer  with  a  sombre  hue  is  the  fear  of 
utter  forsaking.  Well  may  the  soul  cry  out  against  such  a  calamity.  To  be  left, 
that  we  may  discover  our  weakness,  is  a  sufficient  trial :  to  be  altogether  forsaken 
would  be  ruin  and  death.  Hiding  the  face  in  a  little  wrath  for  a  moment  brings  us 
very  low  :  an  absolute  desertion  would  land  us  ultimately  in  the  lowest  hell.  But  the 
Lord  never  has  utterly  forsaken  his  servants,  and  he  never  will,  blessed  be  his  name. 
If  we  long  to  keep  his  statutes  he  will  keep  us  ;  yea,  his  grace  will  keep  us  keeping 
his  law. 

There  is  rather  a  descent  from  the  mount  of  benediction  with  which  the  first 
verse  began  to  the  almost  wail  of  this  eighth  verse,  yet  this  is  spiritually  a  growth, 
for  from  admiration  of  goodness  we  have  come  to  a  burning  longing  after  God  and 
communion  with  him,  and  an  intense  horror  lest  it  should  not  be  enjoyed.  The  sigh 
of  verse  5  is  now  supplanted  by  an  actual  prayer  from  the  depths  of  a  heart  conscious 
of  its  undesert,  and  its  entire  dependence  upon  divine  love.  The  two  "  I  wills  " 
needed  to  be  seasoned  with  some  such  lowly  petition,  or  it  might  have  been  thought 
that  the  good  man's  dependence  was  in  some  degree  fixed  upon  his  own  determination. 
He  presents  his  resolutions  like  a  sacrifice,  but  he  cries  to  heaven  for  the  fire. 


PSALM    ONE    HUNDRED   AND    NINETEEN— VERSES    1    TO    8.       147 


NOTES    ON    THE   VERSES. 

The  first  eight  verses  commence  with  Aleph,  and  may  be  alphabetically  rendered 
thus : — 

1.  All  they  that  are  undenled  in  the  way,  walking  in  the  law  of  the  Lord,  are  blessed. 

2.  All  they  that  keep  his  testimonies,  and  that  seek  him  with  the  whole  heart,  are  blessed 

3.  Also  they  do  no  iniquity  :    they  walk  in  his  ways. 

4.  All  thy  precepts  diligently  to  keep  thou  hast  commanded  us. 

5.  Ah,  Lord  !    that  my  ways  were  directed  to  keep  thy  statutes  ! 

6.  Ashamed  I  shall  never  be,  when  I  have  respect  unto  all  thy  commandments. 

7.  Always  will  I  praise  thee,  with  uprightness  of  heart,  when  I  shall  have  learned  thy  righteous 

judgments. 

8.  All  thy  statutes  will  I  keep  :    O  forsake  me  not  utterly. 

Pastor  Theodore  KUbler,  of  Islington,  1880. 

Whole  eight  verses,  1 — 8. — Every  line  begins  with  Aleph,  to  which  the  Jews  ascribe 
the  meaning  of  an  ox,  that  is,  the  beast  of  useful  service,  and  thus  of  many  blessings. 
Key  of  the  section  :  "  O  the  blessings." — F.  G.  Marchant. 

Whole  eight  verses,  1 — 8. — These  eight  verses  teach  that  true  piety  is  sincere, 
consistent,  practical,  hearty,  intelligent,  earnest,  active,  stirring,  diligent,  humble, 
distrustful  of  itself,  systematical,  guileless,  unspotted  from  the  world,  self-renouncing, 
confident  in  God,  delighting  in  thankfulness,  fully  purposed  to  keep  the  law,  and  as 
ready  to  confess  that  without  divine  grace  it  can  do  nothing. 

They  also  teach  us  how  great  is  the  sin  of  not  believing  God's  word.  As  it  is  a 
law,  the  faithless  refuse  to  walk  by  it ;  as  it  is  a  testimony,  they  refuse  to  believe 
their  Maker  ;  as  it  demands  righteousness,  they  refuse  to  seek  it ;  as  it  gives  pre 
cepts,  they  will  not  obey  them  ;  as  it  ordains  statutes,  they  rebel  against  them  ;  as 
it  has  excellent  commandments,  they  stand  out  in  opposition  to  them  ;  as  it  abounds 
with  righteous  judgments,  they  refuse  to  stand  by  them.  They  will  not  pray  for 
grace  ;  they  will  not  praise  God  for  mercies  received  ;  they  do  not  feel  their  depen 
dence  or  impotence,  and  they  never  look  to  the  Father  of  lights  from  whom  cometh 
down  every  good  and  perfect  gift. — William  S.  Plumer, — 1880. 

Verse  1. — "  Blessed."  The  Psalmist  beginneth  with  a  description  of  the  way  to 
true  blessedness,  as  Christ  began  his  Sermon  on  the  Mount,  and  as  the  whole  Book 
of  Psalms  is  elsewhere  begun.  Blessedness  is  that  which  we  all  aim  at,  only  we  are 
either  ignorant  or  reckless  of  the  way  that  leadeth  to  it,  therefore  the  holy  Psalmist 
would  first  set  us  right  as  to  the  true  notion  of  a  blessed  man :  "  Blessed  are  the  unde 
filed  in  the  way,  who  walk  in  the  law  of  the  LORD." — Thomas  Manton,  1620 — 1677. 

Verse  1. — "  Blessed."  Here  the  Lord,  who  in  the  last  day  will  pronounce  some 
to  be  blessed  and  some  to  be  cursed,  doth  now  tell  us  who  they  are.  What  can  com 
fort  them  to  whom  the  Lord  shall  say,  Depart  from  me,  ye  cursed  ?  Where  away 
shall  they  go  when  the  Lord  shall  command  them  to  depart  from  him  ?  And  what 
greater  joy  can  come  to  a  man,  than  to  hear  the  Judge  of  all  saying  unto  him,  Come 
to  me,  ye  blessed  ?  Oh  that  we  were  wise  in  time,  to  think  of  this,  that  so  we  might 
endeavour  to  become  such  men  as  God  in  his  word  hath  blessed! — William  Cowper, 
1566—1619. 

Verse  1. — The  Scripture  speaketh  of  blessedness  two  ways  ;  casually,  in  reference 
to  that  which  is  the  cause  whereby  we  get  a  right  to  this  blessed  estate  ;  and  in  this 
sense  it  is  attributed  to  faith  in  Christ,  to  forgiveness  of  sin,  and  to  justification  of  life 
which  we  obtain  in  Christ.  Sometimes  the  Scripture  speaketh  formally  of  blessedness, 
in  order  to  the  actual  execution  of  it ;  and  thus  it  pronounceth  them  blessed  who  are 
perfect  in  their  course  ;  for  this  is  a  blessedness  actually  executed,  and  doth  fit  us  to 
have  the  full  execution  and  consummation  of  blessedness  begun  in  us  ;  thus  they  are 
blessed  who  endure  patiently,  who  are  poor  in  spirit,  who  are  merciful,  who  are 
peacemakers,  etc.  If  I  speak  of  a  sick  man,  and  say  he  is  happy,  for  he  hath  met 
with  a  good  physician  ;  here  I  pronounce  him  blessed  because  he  hath  found  one  who 
will  restore  him  to  health.  If  I  say  of  the  same  man,  he  is  a  happy  man,  he  can  now 
digest  very  well  what  he  eateth,  he  can  sleep,  and  walk  abroad  ;  I  speak  of  him  now 
as  actually  blessed  with  health  of  body. 

The  end  of  everything  being  the  good  of  that  thing,  and  the  prosperity  of  every 
thing  being  the  end  of  it, — to  attain  in  some  latitude  this  perfection  of  action  must 


148  EXPOSITIONS    OF    THE    PSALMS. 

needs  make  a  man  actually  blessed.  Hence  blessedness  is  ascribed  to  walking  in 
God's  way.  If  we  have  not  the  habit  of  doing  anything,  we  do  it  with  difficulty,  we 
are  ready  to  cease  from  doing  it ;  as  a  horse  will  continually  break  out  of  the  pace 
to  which  he  is  not  perfectly  broken.  Thence  it  is  that  the  saints  find  their  estate 
miserable  till  they  form  the  habit  which  maketh  them  with  facility  and  constancy 
walk  with  God  ;  there  being  no  greater  misery  than  to  see  themselves  doing  good 
duties  uncheerfully,  no  sooner  entering  them  than  out  again,  and  desisting  from  them. 
On  the  contrary,  they  count  it  of  all  things  most  blessed  to  have  attained  some  degree 
of  permanent  habit  in  godliness.  The  blessedness  which  is  here  spoken  of  is  the 
actual  execution  of  that  blessedness  which  comes  to  us  by  faith  in  Christ. — Paul 
Bayne,  — 1617. 

Verse  1. — "  The  undefiled."  You  ask,  Why  does  God  will  that  we  be  undefiled  ? 
I  reply,  because  he  has  chosen  us  for  himself,  for  servants,  for  spouses,  for  temples. 
These  three  privileges  or  names  mean  that  all  defilement  must  be  shunned  by  us. — 
Thomas  Le  Blanc. 

Verse  1. — "  Undefiled  in  the  way."  In  the  1st  Psalm  it  was  "  Blessed  is  the  man 
that  walketh  not  in  the  counsel  of  the  ungodly  "  ;  but  who  could  think  to  walk  in  that 
way,  and  not  have  his  feet  soiled  ?  "  Who  could  go  upon  hot  coals  and  his  feet  be 
not  burned  ?  "  Here,  however,  the  caution  is,  to  take  heed  not  to  get  any  soil  or 
defilement  "  in  the  way," — in  the  Lord's  way.  Oh  !  what  an  insight  does  this  give 
us  of  the  pit-falls  and  snares  that  beset  us  in  the  road,  and  of  the  plague  and  evil  of 
our  own  hearts,  that  even  in  the  midst  of  holy  tilings,  somewhat  of  stain,  or  spot, 
or  wrinkle  will  stick  to  us  1 — Barton  Bouchier,  1856. 

Verse  1. — "  The  undefiled  in  the  way."  How  can  our  feet  be  undefiled  ?  How 
can  our  garments  be  unsoiled  ?  We  cannot  guide  ourselves.  Unaided,  we  stumble 
into  sloughs  of  defilement.  But  all  help  is  near.  Jesus  is  at  hand  to  keep  us  by  his 
mighty  power.  Let  us  lean  on  his  supporting  arm  at  every  step,  and  when  we  fall 
let  us  rise  and  wash  our  robes  in  his  all-cleansing  blood.  So  may  we  ever  be  among 
"  the  undefiled  in  the  way"  ;  and  let  the  law  of  the  Lord,  lovely  in  purity,  glorious  in 
holiness,  perfect  in  love,  be  the  path  in  which  our  feet  advance.  Jesus  is  our  model 
and  our  all.  God's  law  was  in  his  heart. — Henry  Law,  in  "  Family  Devotion"  1878. 

Verse  1. — "  In  the  way."  They  are  blessed  who  are  in  the  way,  not  a  way,  any 
chance  or  uncertain  road,  but  "  the  King's  Highway";  that  path  which  the  Lord 
himself  has  declared  to  us,  saying,  "  I  am  the  way." — Hilary  and  Theodoret,  quoted  by 
Neale  and  Littledale. 

Verse  1. — "  The  way."  There  is  much  ado  now  about  the  way  :  many  say, 
"  Which  is  the  way  ?  "  Some  say,  "  This  "  ;  some,  "  That."  Would  you  not  mistake, 
inquire  for  "  the  old  way,  the  way  of  holiness,"  and  follow  it,  and  thou  shalt  not 
perish.  Some  would  go  a  new  way  ;  some  a  shorter,  some  an  easier  way.  Do  you 
go  the  holy  way. — John  Sheffield  (about  1660),  m  "  The  Morning  Exercises." 

Verse  1. — "  Who  walk."  In  this  way  there  must  be  no  standing,  sitting,  or 
reclining,  but  walking,  so  that  all  our  movements  may  be  regular,  going  on  unto 
perfection  :  Matt.  v.  48  ;  1  Cor.  xiv.  20  ;  James  i.  4  ;  Heb.  vi.  1. — Martin  Geier, 
1614—1681. 

Verse  1. — "  Who  walk  in  the  law  of  the  LORD."  To  go  on  with  liberty  in  good 
duties  is  a  point  of  blessed  perfection.  He  is  not  truly  able  to  walk  who  can  only 
go  twice  or  thrice  about  his  chamber,  or  stir  himself  on  some  plain  ground  for  a 
quarter  of  an  hour  ;  but  he  which  can  go  strongly  and  freely  up  a  hill  in  ways  craggy 
and  uneven  :  so  Christians  who  can  go  while  God  maketh  their  way  inoffensive, 
putting  everything  away  which  might  hinder,  but  presently  give  over  if  ought  dis- 
turbeth,  they  are  not  come  to  this  free  walking  in  which  standeth  a  traveller's 
perfection.  Look  at  those  who  are  fat  at  heart,  pursey  (as  we  say),  or  have  inward 
lameness,  and  ache  of  joints,  or  have  caught  a  thorn  from  without,  so  that  they  are 
forced  to  lie  by,  and  cannot  walk ;  or  those  whose  limbs  are  so  feeble,  that  they  cannot 
trip  upon  anything,  but  down  they  come  ; — all  these  lame  folk  do  esteem  other 
travellers  to  be  happy  who  are  able  to  exercise  themselves  in  walking  at  will.  Thus, 
when  Christians  find  themselves  hindered,  and  wearied,  and  stumbling,  they  deem 
others  blessed  who  can  go  on  constantly  in  their  holy  course,  through  good  report  and 
evil  report,  in  want,  in  abundance,  in  every  estate  and  condition.  Wherefore,  let 
us  strive  after  this  blessed  walking. — Paul  Bayne. 

Verse  1. — "  Who  walk  in  the  law  of  the  LORD."  Who  walk  towards  heaven  in 
heaven's  way,  avoiding  the  corruptions  that  are  in  the  world  through  lust. — John 
Trapp.  1611—1662. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES    1    TO   8.       149 

Verse  2. — The  doubling  of  the  sentence,  "Blessed,"  "Blessed,"  in  the  first  verse 
and  second,  is  to  let  us  see  the  certainty  of  the  blessing  belonging  to  the  godly.  The 
word  of  God  is  as  true  in  itself  when  it  is  once  spoken,  as  when  it  is  many  times 
repeated  :  the  repetition  of  it  is  for  confirmation  of  our  weak  faith.  That  which  Isaac 
spake  of  Jacob, — "  I  have  blessed  him,  and  he  shall  be  blessed,"  is  the  most  sure  decree 
of  God  upon  all  his  children.  Satan  would  fain  curse  Israel,  by  the  mouth  of  such 
as  Balaam  was ;  but  he  shall  not  be  able  to  curse,  because  God  hath  blessed. — 
William  Cowper. 

Verse  2. — "  Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  with  the 
whole  heart."  In  the  former  verse  a  blessed  man  is  described  by  the  course  of  his 
actions,  "  Blessed  are  the  undeflled  in  the  way  :  "  in  this  verse  he  is  described  by 
the  frame  of  his  heart. — Thomas  Manton. 

Verse  2. — "  Keep  his  testimonies."  The  careful  keeping  in  mind  of  God's  testi 
monies  is  blessedness  ;  for  though  there  is  a  keeping  of  them  in  conversation 
mentioned  in  the  former  verse,  here  another  thing  is  intimated  diverse  from  the 
former;  he  that  keepeth  this  plant  or  holy  seed  so  that  the  devil  cannot  take  it 
out  of  his  heart,  he  is  happy.  The  word  here  used  signifieth  such  a  careful  custody 
as  that  is  wherewith  we  use  to  keep  tender  plants. — Paul  Bayne. 

Verse  2. — "  Testimonies."  The  notion  by  which  the  word  of  God  is  expressed  is 
"  testimonies  "  ;  whereby  is  intended  the  whole  declaration  of  God's  will,  in  doctrines, 
commands,  examples,  threatenings,  promises.  The  whole  word  is  the  testimony 
which  God  hath  deposed  for  the  satisfaction  of  the  world  about  the  way  of  their  salva 
tion.  Now  because  the  word  of  God  brancheth  itself  into  two  parts,  the  law  and 
the  gospel,  this  notion  may  be  applied  to  both.  First,  to  the  law,  in  regard  whereof 
the  ark  was  called  "  the  ark  of  testimony  "  (Exod.  xxv.  16),  because  the  two  tables 
were  laid  up  in  it.  The  gospel  is  also  called  the  testimony,  "  the  testimony  of  God 
concerning  his  Son."  "  To  the  law,  and  to  the  testimony  "  (Isa.  viii.  20) ;  where 
testimony  seems  to  be  distinguished  from  the  law.  The  gospel  is  so  called,  because 
therein  God  hath  testified  how  a  man  shall  be  pardoned,  reconciled  to  God,  and 
obtain  a  right  to  eternal  life.  We  need  a  testimony  in  this  case,  because  it  is  more 
unknown  to  us.  The  law  was  written  upon  the  heart,  but  the  gospel  is  a  stranger. 
Natural  light  will  discern  something  of  the  law,  and  pry  into  matters  which  are  of  a 
moral  strain  and  concernment ;  but  evangelical  truths  are  a  mystery,  and  depend 
upon  the  mere  testimony  of  God  concerning  his  Son. — Thomas  Manton. 

Verse  2. — "  Testimonies."  The  word  of  God  is  called  his  testimony,  not  only 
because  it  testifies  his  will  concerning  his  service,  but  also  his  favour  and  goodwill 
concerning  his  own  in  Christ  Jesus.  If  God's  word  were  no  more  than  a  law,  yet  were 
we  bound  to  obey  it,  because  we  are  his  creatures  ;  but  since  it  is  also  a  testimony  of 
his  love,  wherein  as  a  father  he  witnesseth  his  favour  towards  his  children,  we  are 
doubly  inexcusable  if  we  do  not  most  joyfully  embrace  it. — William  Cowper. 

Verse  2. — "  Blessed  are  they  ....  that  seek  him  with  the  whole  heart."  He  pro 
nounces  "  blessed  "  not  such  as  are  wise  in  their  own  conceit,  or  assume  a  sort  of 
fantastical  holiness,  but  those  who  dedicate  themselves  to  the  covenant  of  God,  and 
yield  obedience  to  the  dictates  of  his  law.  Farther,  by  these  words,  he  tells  us  that 
God  is  by  no  means  satisfied  with  mere  external  service,  for  he  demands  the  sincere 
and  honest  affection  of  the  heart.  And  assuredly,  if  God  be  the  sole  Judge  and  Dis 
poser  of  our  life,  the  truth  must  occupy  the  principal  place  in  our  heart,  because  it  is 
not  sufficient  to  have  our  hands  and  feet  only  enlisted  in  his  service. — John  Calvin, 
1509—1564. 

Verse  2. — "  The  whole  heart."  Whosoever  would  have  sound  happiness  must 
have  a  sound  heart.  So  much  sincerity  as  there  is,  so  much  blessedness  there  will  be  ; 
and  according  to  the  degree  of  our  hypocrisy,  will  be  the  measure  of  our  misery. — 
Richard  Greenham,  1531 — 1591. 

Verses  2,  3. — Observe  the  verbs  seek,  do,  walk,  all  making  up  the  subject  to  whom 
the  blessedness  belongs. — Henry  Hammond,  1605 — 1660. 

Verse  3. — "  They  also  do  no  iniquity."  If  it  be  demanded  here,  How  is  it  that 
they  who  walk  in  God's  ways  work  no  iniquity  ?  Is  there  any  man  who  lives,  and 
sins  not  ?  And  if  they  be  not  without  sin,  how  then  are  they  to  be  blessed  ?  The 
answer  is,  as  the  apostle  says  of  our  knowledge,  "  We  know  but  in  part  :  "  so  is  it 
true  of  our  felicity  on  earth,  we  are  blessed  but  in  a  part.  It  is  the  happiness  of 
angels  that  they  never  sinned  ;  it  is  the  happiness  of  triumphant  saints,  that  albeit 
they  have  been  sinners,  yet  now  they  sin  no  more  ;  but  the  happiness  of  saints 


150  EXPOSITIONS    OF    THE    PSALMS. 

militant  is,  that  our  sins  are  forgiven  us  ;  and  that  albeit  sin  remains  in  us,  yet  it 
reigns  not  over  us  ;  it  is  done  in  us,  but  not  by  our  allowance  :  "  I  do  the  evil 
which  I  would  not."  "  Not  I,  but  sin  that  dwells  in  me,"  Rom.  vii.  17. 

To  the  doing  of  iniquity,  these  three  things  must  concur  ;  first,  a  purpose  to  do 
it ;  next,  a  delight  in  doing  it ;  thirdly,  a  continuance  in  it ;  which  three  in  God's 
children  never  concur  ;  for  in  sins  done  in  them  by  the  old  man,  the  new  man  makes 
his  exceptions  and  protestations  against  them.  It  is  not  I,  says  he  ;  and  so  far  as 
he  from  delighting  in  them,  that  rather  his  soul  is  grieved  with  them  ;  even  as  Lot, 
dwelling  among  the  Sodomites,  was  vexed  by  hearing  and  seeing  their  unrighteous 
deeds.  In  a  word,  the  children  of  God  are  rather  sufferers  of  sin  against  their  wills 
than  actors  of  it  with  their  wills  ;  like  men  spiritually  oppressed  by  the  power  of 
their  enemy  ;  for  which  they  sigh  and  cry  unto  God.  "  Miserable  man  that  I 
am  !  who  shall  deliver  me  from  the  body  of  this  death  ?  "  And  in  this  sense  it  is  that 
the  apostle  saith,  "  He  who  is  born  of  God  sinneth  not  "  (1  John  iii.  9). —  William 
Cowper. 

Verse  3. — "  They  also  do  no  iniquity."  The  blessedness  of  those  who  walk  in 
the  law  :  they  do — or  have  done — no  wickedness  :  but  walk — or  have  always  walked 
— in  his  ways.  Throughout  the  Psalm  it  may  be  noticed  that  sometimes  the  present 
tense  is  employed  indicating  present  action  :  sometimes  the  perfect  to  indicate  past 
and  present  time  verses  10,  11,  13,  14,  21,  51—61,  101,  102,  131,  145,  147.— The 
Speaker's  Commentary,  1873. 

Verse  3. — "  They  also  do  no  iniquity."  That  is,  they  make  not  a  trade  and  com 
mon  practice  thereof.  Slip  they  do,  through  the  infirmity  of  the  flesh,  and  subtlety  of 
Satan,  and  the  allurements  of  the  world :  but  they  do  not  ordinarily  rnd  customably 
go  forward  in  unlawful  and  sinful  courses.  In  that  the  Psalmist  setteth  down  this 
as  a  part  (and  not  the  least  part  neither)  of  blessedness,  that  they  work  none  iniquity, 
which  walk  in  his  ways  :  the  doctrine  to  be  learned  here  is  this,  that  it  is  a  marvellous 
great  prerogative  to  be  freed  from  the  bondage  of  sin. — Richard  Greenham. 

Verse  3. — "  They  do  no  iniquity."  All  such  as  are  renewed  by  grace,  and  recon 
ciled  to  God  by  Christ  Jesus  ;  to  these  God  imputeth  no  sin  to  condemnation,  and 
in  his  account  they  do  no  iniquity.  Notable  is  that  which  is  said  of  David.  "  He 
kept  my  commandments,  and  followed  me  with  all  his  heart,  and  did  that  only 
which  was  right  in  mine  eyes  "  (1  Kings  xiv.  8).  How  can  that  be  ?  We  may  trace 
David  by  his  failings,  they  are  upon  record  everywhere  in  the  word  ;  yet  here  a  veil 
is  drawn  upon  them ;  God  laid  them  not  to  his  charge.  There  is  a  double  reason  why 
their  failings  are  not  laid  to  their  charge.  Partly,  because  of  their  general  state,  they  are 
in  Christ,  taken  into  favour  through  him,  and  "  there  is  no  condemnation  to  them  that 
are  in  Christ "  (Rom.  viii.  1),  therefore  particular  errors  and  escapes  do  not  alter 
their  condition  ;  which  is  not  to  be  understood  as  if  a  man  should  not  be  humbled, 
and  ask  God  pardon  for  his  infirmities  ;  no,  for  then  they  prove  iniquities  and  they  will 
lie  upon  record  against  him.  It  was  a  gross  fancy  of  the  Valentinians,  who  held  that 
they  were  not  defiled  with  sin,  whatsoever  they  committed  ;  though  base  and  obscene 
persons,  yet  still  they  were  as  gold  in  the  dirt.  No,  no,  we  are  to  recover  ourselves  by 
repentance,  to  sue  out  the  favour  of  God.  When  David  humbled  himself,  and  had 
repented,  then,  saith  Nathan,  "  The  Lord  hath  put  away  thy  sin  "  (2  Sam.  xii.  13). 
Partly,  too,  because  their  bent  and  habitual  inclination  is  to  do  otherwise.  They  set 
themselves  to  comply  with  God's  will,  to  seek  and  serve  the  Lord,  though  they  are 
clogged  with  many  infirmities.  A  wicked  man  sinneth  with  deliberation  and  delight, 
his  bent  is  to  do  evil,  he  makes  "provision  for  lusts"  (Rom.  xiii.  14),  and  "serves" 
them  by  a  voluntary  subjection  (Titus  iii.  3).  But  those  that  are  renewed  by  grace 
are  not  "  debtors  "  to  the  flesh,  they  have  taken  another  debt  and  obligation,  which 
is  to  serve  the  Lord  (Rom.  viii.  12). 

Partly,  too,  because  their  general  course  and  way  is  to  do  otherwise.  Everything 
works  according  to  its  form  ;  the  constant  actions  of  nature  are  according  to  the 
kind.  So  the  new  creature,  his  constant  operations  are  according  to  grace.  A  man 
is  known  by  his  custom,  and  the  course  of  his  endeavours  shows  what  is  his  business. 
If  a  man  be  constantly,  easily,  frequently  carried  away  to  sin,  it  discovers  the  habit  of 
his  soul,  and  the  temper  of  his  heart.  Meadows  may  be  overflowed,  but  marsh 
ground  is  drowned  with  every  return  of  the  tide.  A  child  of  God  may  be  occasionally 
carried  away,  and  act  contrary  to  the  inclination  of  the  new  nature  ;  but  when  men 
are  drowned  and  overcome  by  the  return  of  every  temptation,  it  argues  a  habit  of  sin. 

And  partly,  because  sin  never  carries  sway  completely,  but  it  is  opposed  by  dislikes 
and  resistances  of  the  new  nature.  The  children  of  God  make  it  their  business  to 


PSALM   ONE   HUNDRED  AND   NINETEEN— VERSES   1    TO   8.       151 

avoid  all  sin,  by  watching,  praying,  mortifying  :  "  I  said  I  will  take  heed  to  my 
ways,  that  I  sin  not  with  my  tongue  "  (Ps.  xxxix.  1),  and  thus  there  is  a  resistance  of 
the  sin.  God  hath  planted  graces  in  their  hearts,  the  fear  of  his  Majesty,  that  works 
a  resistance  ;  and  therefore  there  is  not  a  full  allowance  of  what  they  do.  This 
resistance  sometimes  is  more  strong,  then  the  temptation  is  overcome  :  "  How  can 
I  do  this  wickedness,  and  sin  against  God  ?  "  (Gen.  xxxix.  9).  Sometimes  it  is 
more  weak,  and  then  sin  carries  it,  though  against  the  will  of  the  holy  man  :  "  The 
evil  which  I  hate,  that  do  I  "  (Rom.  vii.  15,  18).  It  is  the  evil  which  they  hate; 
they  protest  against  it ;  they  are  like  men  which  are  oppressed  by  the  power  of  the 
enemy.  And  then  there  is  a  remorse  after  the  sin  :  David's  heart  smote  him.  It 
grieves  and  shames  them  that  they  do  evil.  Tenderness  goes  with  the  new  nature  : 
Peter  sinned  foully,  but  he  went  out  and  wept  bitterly. — Thomas  Manton. 

Verse  3. — They  that  have  mortified  their  sins  live  in  the  contrary  graces.  Hence 
it  is  that  the  Psalmist  said,  that  "  they  work  no  iniquity,  but  walk  in  thy  paths."  First 
they  crucify  all  their  sins,  "  they  do  no  iniquity :  "  secondly,  as  they  do  no  iniquity,  so 
they  follow  all  the  ways  of  God,  contrary  to  that  iniquity  :  as  they  give  up  all  the 
ways  of  sin,  so  they  take  up  all  the  ways  of  grace.  It  is  a  rule  in  divinity,  that  grace 
takes  not  away  nature  ;  that  is,  grace  comes  not  to  take  away  a  man's  affections,  but 
to  take  them  up. —  William  Fenner,  1600 — 1640. 

Verse  3. — "  They  walk  in  his  ways."  It  reproves  those  that  rest  in  negatives. 
As  it  was  said  of  a  certain  emperor,  he  was  rather  not  vicious  than  virtuous.  Many 
men,  all  their  religion  runs  upon  nots  :  "  I  am  not  as  this  publican  "  (Luke  xviii.  11). 
That  ground  is  naught,  though  it  brings  not  forth  briars  and  thorns,  if  it  yields  not 
good  increase.  Not  only  the  unruly  servant  is  cast  into  hell,  that  beat  his  fellow- 
servant,  that  ate  and  drank  with  the  drunken  ;  but  the  idle  servant  that  wrapped 
up  his  talent  in  a  napkin.  Meroz  is  cursed,  not  for  opposing  and  fighting,  but  for 
not  helping  (Judges  v.  23).  Dives  did  not  take  away  food  from  Lazarus,  but  he 
did  not  give  him  of  his  crumbs.  Many  will  say,  I  set  up  no  other  gods  ;  ay,  but 
dost  thou  love,  reverence,  and  obey  the  true  God  ?  For  if  not,  thou  dost  fail  in 
the  first  commandment.  As  to  the  second,  thou  sayest,  I  abhor  idols  ;  but  dost 
thou  delight  in  ordinances  ?  I  do  not  swear  and  rend  the  name  of  God  by  cursed 
oaths  ;  ay,  but  dost  thou  glorify  God,  and  honour  him  ?  I  do  not  profane  the  Sab 
bath  ;  but  dost  thou  sanctify  it  ?  Thou  dost  not  plough  and  dance  ;  but  thou  art 
idle,  and  toyest  away  the  Sabbath.  Thou  dost  not  wrong  thy  parents  ;  but  dost 
thou  reverence  them  ?  Thou  dost  not  murder  ;  but  dost  thou  do  good  to  thy 
neighbour  ?  Thou  art  no  adulterer  ;  but  dost  thou  study  temperance  and  a  holy 
sobriety  in  all  things  ?  Thou  art  no  slanderer  ;  but  art  thou  tender  of  thy  neigh 
bour's  honour  and  credit,  as  of  thy  own  ?  Usually  men  cut  off  half  their  bill,  as 
the  unjust  steward  bade  his  lord's  debtor  set  down  fifty  when  he  owed  a  hundred. 
We  do  not  think  of  sins  of  omission.  If  we  are  not  drunkards,  adulterers,  and  profane 
persons,  we  do  not  think  what  it  is  to  omit  respect  to  God,  and  reverence  for  his 
holy  Majesty. — Thomas  Manton. 

Verse  3. — "  They  walk  in  his  ways."  Not  in  those  of  his  enemies,  nor  even  in 
their  own. — Joseph  Addison  Alexander, — 1860. 

Verse  3. — "  They  walk  in  his  ways."  Habitually,  constantly,  characteristically. 
They  are  not  merely  honest,  upright,  and  just  in  their  dealings  with  men  ;  but  they 
walk  in  the  ways  of  God  ;  they  are  religious. — Albert  Barnes,  1798 — 1870. 

Verse  4. — "  Thou  hast  commanded  us  to  keep  thy  precepts  diligently."  It  is  not 
a  matter  dS«£0o/>os,  and  left  to  the  discretion  of  men,  either  to  hear,  or  to  neglect 
sacred  discourses,  theological  readings,  and  expositions  of  the  Sacred  Book  ;  but 
God  has  commanded,  and  not  commanded  cursorily  when  speaking  of  another 
matter,  but  IN?,  earnestly  and  greatly  he  has  commanded  us  to  keep  his  precepts. 
There  should  be  infixed  in  our  mind  the  words  found  in  Deut.  vi.  6,  "  My  words  shall 
be  in  thy  heart ;  "  in  Matt,  xvii.,  "  Hear  ye  him  :  "  in  John  v.,  "  Search  the  Scrip 
tures."  Above  all  things,  students  of  theology  should  remember  the  Pauline  rule 
in  1  Tim.  iii.,  "  Give  attention  to  reading." — Solomon  Gesner. 

Verse  4. — "  Thou  hast  commanded  us,"  etc.  Hath  God  enjoined  us  to  observe 
his  precepts  so  exceeding  carefully  and  diligently  ?  Then  let  nothing  draw  us 
therefrom,  no,  not  in  the  least  circumstance  ;  let  us  esteem  nothing  needless, 
frivolous,  or  superfluous,  that  we  have  a  warrant  for  out  of  his  word  ;  nor  count 
those  too  wise  or  precise  that  will  stand  resolutely  upon  the  same  :  if  the  Lord 
require  anything,  though  the  world  should  gainsay  it,  and  we  be  derided  and  abused 


152  EXPOSITIONS    OF    THE    PSALMS. 

for  the  doing  of  it,  yet  let  us  proceed  still  in  the  course  of  our  obedienc*. — Richard 
Greenham. 

Verse  4. — "  Diligently."  For  three  causes  should  we  keep  the  commandments 
of  the  Lord  with  diligence  :  first,  because  our  adversary  that  seeks  to  snare  us  by 
the  transgression  of  them  is  diligent  in  tempting,  for  he  goes  about,  night  and  day, 
seeking  to  devour  us  ;  next,  because  we  ourselves  are  weak  and  infirm,  by  the  greater 
diligence  have  we  need  to  take  heed  to  ourselves  ;  thirdly,  because  of  the  great  loss 
we  sustain  by  every  vantage  Satan  gets  over  us  ;  for  we  find  by  experience,  that 
as  a  wound  is  sooner  made  than  it  is  healed,  so  guiltiness  of  conscience  is  easily  con 
tracted,  but  not  so  easily  done  away. — William  Cowper. 

Verse  4. — "  Diligently."  In  this  verse  he  reminds  the  reader  how  well  he  knew 
that  this  study  of  the  divine  law  must  necessarily  be  severe  (earnest),  since  God 
has  commanded  that  it  should  be  observed  diligently  ;  that  is,  with  the  profoundest 
study  ;  as  that  which  alone  is  good,  and  as  everything  is  good  which  it  commands. — 
Antonio  Brucioli,  1534. 

Verse  4. — The  word  translated  "  diligently,"  doth  signify  in  the  original  tongue 
wonderful  much,  so  that  the  words  go  thus  :  "  Thou  hast  commanded  to  keep  thy 
precepts  wonderful  much." — Richard  Greenham. 

Verses  4,  5. — "  Thou  hast  commanded  us  to  keep  thy  precepts  diligently,"  verse  4  ; 
this  is  God's  imperative.  "  O  that  my  ways  were  directed  to  keep  thy  statutes  !  " 
verse  5  ;  this  should  be  our  optative. — Thomas  Adams,  1614. 

Verses  4,  5. — It  is  very  observable  concerning  David,  that  when  he  prayeth  so 
earnestly,  "  O  that  my  ways  were  directed  to  keep  thy  statutes,"  he  premiseth  this  as 
the  reason,  "  Thou  hast  commanded  us  to  keep  thy  statutes  diligently,"  thereby  inti 
mating  that  the  ground  of  his  obedience  to  God's  precepts  was  the  stamp  of  divine 
authority  enjoining  him.  To  this  purpose  it  is  that  he  saith  in  this  same  Psalm, 
ver.  94,  "  I  have  sought  thy  precepts,"  thereby  implying  that  what  he  sought  in 
his  obedience  was  the  fulfilling  of  God's  will.  Indeed,  that  only  and  properly  is 
obedience  which  is  done  intuitu  voluntatis  divinse,  with  a  respect  to  and  eye  upon 
the  divine  will.  As  that  is  only  a  divine  faith  which  believeth  a  truth,  not  because 
of  human  reason,  but  divine  revelation,  so  that  only  is  a  true  obedience  which 
conformeth  to  the  command,  not  because  it  may  consist  with  any  selfish  ends, 
but  because  it  carrieth  in  it  an  impression  of  Christ's  authority. — Nathanael  Hardy. 

Verse  5. — In  tracing  the  connection  of  this  verse  with  the  preceding,  we  cannot 
forbear  to  remark  how  accurately  the  middle  path  is  preserved,  as  keeping  us  at  an 
equal  distance  from  the  idea  of  self-sufficiency  to  "  keep  the  Lord's  statutes,"  and  self- 
justification  in  neglecting  them.  The  first  attempt  to  render  spiritual  obedience 
will  quickly  convince  us  of  our  utter  helplessness.  We  might  as  soon  create  a  world 
as  create  in  our  hearts  one  pulse  of  spiritual  life.  And  yet  our  inability  does  not 
cancel  our  obligation.  It  is  the  weakness  of  a  heart  that  "  cannot  be  subject  to 
the  law  of  God,"  for  no  other  reason  than  because  it  is  "  carnal,"  and  therefore 
"  enmity  against  God."  Our  inability  is  our  sin,  our  guilt,  our  condemnation,  and 
instead  of  excusing  our  condition,  stops  our  mouth,  and  leaves  us  destitute  of  any 
plea  of  defence  before  God.  Thus  our  obligation  remains  in  full  force.  We  are 
bound  to  obey  the  commands  of  God,  whether  we  can  or  not.  What,  then,  remains 
for  us,  but  to  return  the  mandate  to  heaven,  accompanied  with  an  earnest  prayer, 
that  the  Lord  would  write  upon  our  hearts  those  statutes  to  which  he  requires 
obedience  in  his  word  ?  "  Thou  hast  commanded  us  to  keep  thy  statutes  diligently." 
We  acknowledge,  Lord,  our  obligation,  but  we  feel  our  impotency.  Lord,  help  us ; 
we  look  unto  thee.  "  0  that  my  ways  were  directed  to  keep  thy  statutes." — Charles 
Bridges,  1849. 

Verse  5. — "  0  that,"  etc.  In  the  former  verse  the  prophet  David  observes  the 
charge  which  God  gives,  and  that  is,  that  his  commandments  be  diligently  kept : 
here,  then,  he  observes  his  own  weakness  and  insufficiency  to  discharge  that  great 
duty,  and  therefore,  as  one  by  the  spirit  desirous  to  discharge  it,  and  yet  by  the 
flesh  not  able  to  discharge  it,  he  break eth  out  into  these  words,  "  O  that  my  ways 
were  directed,"  etc.  Much  like  unto  a  child  that  being  commanded  to  take  up  some 
great  weight  from  the  ground,  is  willing  to  do  it,  though  not  able  to  do  it :  or  a 
sick  patient  advised  to  walk  many  turns  in  his  chamber,  finds  a  desire  in  his 
heart,  though  inability  in  his  body  to  do  that  which  he  is  directed  unto. — Richard 
Greenham. 

Verse  5. — "  O  that  my  ways,"  etc.     It  is  the  use  and  duty  of  the  people  of  God 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES    1    TO   8.       153 

to  turn  precepts  into  prayers.  That  this  is  the  practice  of  God's  children  appeareth  : 
"  Turn  thou  me,  and  I  shall  be  turned  ;  for  thou  art  the  Lord  my  God  "  (Jer.  xxxi. 
18).  God  had  said,  "  Turn  you,  and  you  shall  live,"  and  they  ask  it  of  God,  "  Turn 
us,"  as  he  required  it  of  them.  It  was  Austin's  prayer,  Da  quod  jubes,  et  fube  quod 
vis,  "  Give  what  thou  requirest,  and  require  what  thou  wilt."  It  is  the  duty  of  the 
saints  ;  for,  1st,  //  suiteth  with  the  Gospel-covenant,  where  precepts  and  promises  go 
hand  in  hand  ;  where  God  giveth  what  he  commandeth,  and  worketh  all  our  works 
in  us  and  for  us.  They  are  not  conditions  of  the  covenant  only,  but  a  part  of  it. 
What  God  hath  required  at  our  hands,  that  we  may  desire  at  his  hands.  God  is  no 
Pharaoh,  to  require  brick  where  he  giveth  no  straw.  Lex  jubet,  gratia  juvat.  The 
articles  of  the  new  covenant  are  not  only  put  into  the  form  of  precepts,  but  promises. 
The  law  giveth  no  strength  to  perform  anything,  but  the  Gospel  ofTereth  grace. 
2ndly,  Because,  by  this  means,  the  ends  of  (iod  are  fulfilled.  Why  doth  God  require 
what  we  cannot  perform  by  our  own  strength  ?  He  doth  it,  (1.)  To  keep  up  his 
right.  (2.)  To  convince  us  of  our  impotency,  and  that,  upon  a  trial,  without  his 
grace  we  cannot  do  his  work.  (3.)  That  the  creature  may  express  his  readiness 
to  obey.  (4.)  To  bring  us  to  lie  at  his  feet  for  grace. — Thomas  Manton. 

Verse  5. — "  O  that,"  etc.  The  whole  life  of  a  good  Christian  is  an  holy  desire, 
saith  Augustine  ;  and  this  is  always  seconded  with  endeavour  without  the  which, 
affection  is  like  Rachel,  beautiful,  but  barren. — John  Trapp. 

Verse  5. — "  0  that  my  ways  were  directed,"  etc.  The  original  word  ?w,  kun,  is 
sometimes  rendered  to  establish,  and,  accordingly,  it  may  seem  as  if  the  prophet 
were  soliciting  for  himself  the  virtue  of  perseverence.  I  am  rather  inclined  to  under 
stand  it  as  signifying  to  direct ;  for,  although  God  is  plainly  instructing  us  in  his  law, 
the  obtuseness  of  our  understanding  and  the  perversity  of  our  hearts  constantly  need 
the  direction  of  his  Spirit. — John  Calvin. 

Verse  6. — "  Then  shall  I  not  be  ashamed."  No  one  likes  to  be  ashamed  or  to  blush  : 
therefore  all  things  which  bring  shame  after  them  must  be  avoided  :  Ezra  ix.  6  ; 
Jer.  iii.  25  ;  Dan.  ix.  7,  9.  As  the  workman  keeps  his  eye  fixed  on  his  pattern,  and 
the  scholar  on  the  copy  of  his  writing-master ;  so  the  godly  man  ever  and  anon 
turns  his  eyes  to  the  word  of  his  God. — Martin  Geier. 

Verse  6. — There  is  a  twofold  shame ;  the  shame  of  a  guilty  conscience ;  and 
the  shame  of  a  tender  conscience.  The  one  is  the  merit  and  fruit  of  sin  ;  the  other 
is  an  act  of  grace.  This  which  is  here  spoken  of  is  to  be  understood  not  of  a  holy 
self-loathing,  but  a  confounding  shame. — Thomas  Manton. 

Verse  6. — "  Then  shall  I  not  be  ashamed,"  etc.  Then  shall  I  have  confidence 
both  towards  God  and  man,  and  mine  own  soul,  when  I  can  pronounce  of  myself 
that  my  obedience  is  impartial,  and  uniform,  and  universal,  no  secret  sin  reserved 
for  my  favour,  no  least  commandment  knowingly  or  willingly  neglected  by  me. — 
Henry  Hammond. 

Verse  6. — "  Then  shall  I  not  be  ashamed,"  etc.  You  ask,  Why  is  he  not  ashamed 
who  has  "  respect  unto  all  the  commandments  of  God  ?  "  I  answer,  the  sense  is,  as  if 
he  had  said,  The  commandments  of  God  are  so  pure  and  excellent,  that  though  thou 
shouldest  regard  the  whole  and  each  one  of  them  most  attentively,  thou  wouldest  not 
find  anything  that  would  cause  thee  to  blush.  The  laws  of  Lycurgus  are  praised  ; 
but  they  permitted  theft.  The  statutes  of  Plato  are  praised  ;  but  they  commended 
the  community  of  wives.  "  The  law  of  the  Lord  is  perfect,  converting  the  soul  : 
Ps.  xix.  7.  It  is  a  mirror,  reflecting  the  beautiful  light  of  the  stars  on  him  who  looks 
into  it. — Thomas  Le  Blanc. 

Verse  6. — The  blessing  here  spoken  of  is  freedom  from  shame  in  looking  unto 
all  the  commandments.  If  God  hear  prayer,  and  establish  the  soul  in  this  habit  of 
keeping  the  commandments,  there  will  be  yet  this  further  blessing  of  being  able  to 
look  unto  every  precept  without  shame.  Many  men  can  look  at  some  commandments 
without  shame.  Turning  to  the  ten  commandments,  the  honest  man  feels  no  shame 
as  he  gazes  on  the  eighth,  the  pure  man  is  free  from  reproach  as  he  reads  the  seventh, 
he  who  is  reverent  and  hates  blasphemy  is  not  rebuked  by  the  thought  that  he  has 
violated  the  third,  while  the  filial  spirit  rather  delights  in  than  shuns  the  fifth.  So 
on  with  the  remainder.  Most  men  perhaps  can  look  at  some  of  the  precepts  with 
comparative  freedom  from  reproof.  But  who  can  so  look  unto  them  all  ?  Yet  this, 
also,  the  godly  heart  aspires  to.  In  this  verse  we  find  the  Psalmist  consciously 
anticipating  the  truth  of  a  word  in  the  New  Testament  :  "  He  that  offendeth  in  one 
point  is  guilty  of  all." — Frederick  G.  Marchant. 


154  EXPOSITIONS    OF    THE    PSALMS. 

Verse  6. — "  Ashamed." 

I  can  bear  scorpion's  stings,  tread  fields  of  fire, 
In  frozen  gulfs  of  cold  eternal  lie ; 
Be  toss'd  aloft  through  tracts  of  endless  void. 
But  cannot  live  in  shame. 

Joanna  Baillie,  1762 — 1851. 

Verse  6. — "  When  I  have  respect  unto  all  thy  commandments."  Literally,  "  In 
my  looking  at  all  thy  commandments."  That  is,  in  his  regarding  them  ;  in  his 
feeling  that  all  were  equally  binding  on  him  ;  and  in  his  having  the  consciousness 
that  he  had  not  intentionally  neglected,  violated,  or  disregarded  any  of  them.  There 
can  be  no  true  piety  except  where  a  man  intends  to  keep  ALL  the  commands  of  God. 
If  he  makes  a  selection  among  them,  keeping  this  one  or  that  one,  as  may  be  most 
convenient  for  him,  or  as  may  be  most  for  his  interest,  or  as  may  be  most  popular, 
it  is  full  proof  that  he  knows  nothing  of  the  nature  of  true  religion.  A  child  has  no 
proper  respect  for  a  parent  if  he  obeys  him  only  as  shall  suit  his  whim  or  his  con 
venience  ;  and  no  man  can  be  a  pious  man  who  does  not  purpose,  in  all  honesty,  to 
keep  ALL  the  commandments  of  God  ;  to  submit  to  his  will  in  everything. — Albert 
Barnes. 

Verse  6. — "  All  thy  commandments."  There  is  the  same  reason  for  obedience 
to  one  command  as  another, — God's  authority,  who  is  the  Lawgiver  (James  ii.  11) ; 
and  therefore  when  men  choose  one  duty  and  overlook  others,  they  do  not  so  much 
obey  the  will  of  God,  as  gratify  their  own  humours  and  fancies,  pleasing  him  only 
so  far  as  they  can  please  themselves  too  ;  and  this  is  not  reasonable  ;  we  never 
yield  him  a  "  reasonable  service,"  but  when  it  is  universal. — Edward  Veal  (1632 — 
1708),  in  "  The  Morning  Exercises." 

Verse  6. — "  All  thy  commandments."  A  partial  obedience  will  never  satisfy 
a  child  of  God.  The  exclusion  of  any  commandment  from  its  supreme  regard  in 
the  heart  is  the  brand  of  hypocrisy.  Even  Herod  could  "  do  many  things,"  and 
yet  one  evil  way  cherished,  and  therefore  unforsaken,  was  sufficient  to  show  the 
sovereign  power  of  sin  undisturbed  within.  Saul  slew  all  the  Amalekites  but  one  ; 
and  that  single  exception  in  the  path  of  universal  obedience  marked  the  unsoundness 
of  his  profession,  cost  him  the  loss  of  his  throne,  and  brought  him  under  the  awful 
displeasure  of  his  God.  And  thus  the  foot,  or  the  hand,  or  the  right  eye,  the  corrupt 
unmortified  members,  bring  the  whole  body  to  hell.  Reserves  are  the  canker  of 
Christian  sincerity. — Charles  Bridges. 

Verse  6. — "  Unto  all  thy  commandments."  Allow  that  any  of  God's  command 
ments  may  be  transgressed,  and  we  shall  soon  have  the  whole  decalogue  set  aside. — 
Adam  Clarke,  1760—1832. 

Verse  6. — Many  will  do  some  good,  but  are  defective  in  other  things  and  usually 
in  those  which  are  most  necessary.  They  cull  out  the  easiest  and  cheapest  parts  of 
religion,  such  as  do  not  contradict  their  lusts  and  interests.  We  can  never  have 
sound  peace  till  we  regard  all.  "  Then  shall  I  not  be  ashamed  when  I  have  respect  unto 
all  thy  commandments."  Shame  is  fear  of  a  just  reproof.  This  reproof  is  either 
from  the  supreme  or  the  deputy  judge.  The  supreme  judge  of  all  our  actions  is  God. 
This  should  be  our  principal  care,  that  we  may  not  be  ashamed  before  him  at  his  coming, 
nor  disapproved  in  the  judgment.  But  there  is  a  deputy  judge  which  every  man  has 
in  his  own  bosom.  Our  consciences  do  acquit  or  condemn  us  as  we  are  partial  or 
sincere  in  our  duty  to  God,  and  much  dependeth  on  that.  1  John  iii.  20,  21,  "  For 
if  our  heart  condemn  us,  God  is  greater  than  our  heart,  and  knoweth  all  things. 
Beloved,  if  our  heart  condemn  us  not,  then  have  we  confidence  towards  God."  Well, 
then,  that  our  hearts  may  not  reprove  or  reproach  us,  we  should  be  complete  in  all 
the  will  of  God.  Alas,  otherwise  you  will  never  have  evidence  of  your  sincerity. — 
Thomas  Man/on. 

Verse  6. — Such  is  the  mercy  of  God  in  Christ  to  his  children,  that  he  accepts 
their  weak  endeavours,  joined  with  sincerity  and  perseverance  in  his  service,  as  if 
they  were  a  full  obedience.  .  .  .  O,  who  would  not  serve  such  a  Lord  ?  You  hear 
servants  sometimes  complain  of  their  masters  as  so  rigid  and  strict,  that  they  can 
never  please  them  ;  no,  not  when  they  do  their  utmost ;  but  this  cannot  be  charged 
upon  God.  Be  but  so  faithful  as  to  do  thy  best,  and  God  is  so  gracious  that  he  will 
pardon  thy  worst.  David  knew  this  gospel  indulgence  when  he  said,  "  Then  shall  I 
not  be  ashamed,  when  I  have  respect  unto  all  thy  commandments,"  when  my  eye  is  to  all 
thy  commandments.  The  traveller  hath  his  eye  on  or  towards  the  place  he  is  going 
to,  though  he  be  as  yet  short  of  it  ;  there  he  would  be,  and  he  is  putting  on  all  he 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    1    TO    8.      155 

can  to  reach  it ;  so  stands  the  saint's  heart  to  all  the  commands  of  God  ;  he  presseth- 
on  to  come  nearer  and  nearer  to  full  obedience  ;  such  a  soul  shall  never  be  put  to 
shame.—  William  Gurnall,  1617—1679. 

Verse  7. — "  /  will  praise  Ihee  ....  when  I  shall  have  learned,"  etc.  There  is 
no  way  to  please  God  entirely  and  sincerely  until  we  have  learned  both  to  know 
and  do  his  will.  Practical  praise  is  the  praise  God  looks  after. — Thomas  Manton. 

Verse  1. — "  /  will  praise  Ihee."  What  is  the  matter  for  which  he  praises  God  ? 
It  is  that  he  has  been  taught  something  of  him  and  by  him  amongst  men.  To  have 
learned  any  tongue,  or  science,  from  some  school  of  philosophy,  bindeth  us  to  our 
alma  mater.  We  praise  those  who  can  teach  a  dog,  a  horse,  this  or  that  ;  but  for  us 
ass-colts  to  learn  the  will  of  God,  how  to  walk  pleasing  before  him,  this  should  be 
acknowledged  of  us  as  a  great  mercy  from  God. — Paul  Bayne. 

Verse  7. — "  Praise  thee  .  .  .  when  I  shall  have  learned,"  etc.  But  when  doth 
David  say  that  he  will  be  thankful  ?  Even  when  God  shall  teach  him.  Both  the 
matter  and  the  grace  of  thankfulness  are  from  God.  As  he  did  with  Abraham,  he 
commanded  him  to  worship  by  sacrifice,  and  at  the  same  time  gave  him  the  sacrifice  : 
so  doth  he  with  all  his  children  ;  for  he  gives  not  only  good  things,  for  which  they 
should  thank  him,  but  in  like  manner  grace  by  which  they  are  able  to  thank  him. — 
William  Cowper. 

Verse  7. — "  When  I  shall  have  learned."  By  learning  he  means  his  attaining 
not  only  to  the  knowledge  of  the  word,  but  the  practice  of  it.  It  is  not  a  speculative 
light,  or  a  bare  notion  of  things  :  "  Every  man  therefore  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me  "  (John  vi.  45).  It  is  such  a  learning  as  the 
effect  will  necessarily  follow,  such  a  light  and  illumination  as  doth  convert  the  soul, 
and  frame  our  hearts  and  ways  according  to  the  will  of  God.  For  otherwise,  if  we 
get  understanding  of  the  word,  nay,  if  we  get  it  imprinted  in  our  memories,  it  will 
do  us  no  good  without  practice.  The  best  of  God's  servants  are  but  scholars  and 
students  in  the  knowledge  and  obedience  of  his  word.  For  saith  David,  "  When  1 
shall  have  learned."  The  professors  of  the  Christian  religion  were  primitively  called 
disciples  or  learners  :  T6  ir\ij8os  T&V  naOyTuv,  "  the  multitude  of  the  disciples " 
(Acts  vi.  2.) — Thomas  Manton. 

Verse  7. — "  Learned  thy  righteous  judgments."  We  see  here  what  David  especially 
desired  to  learn,  namely,  the  word  and  will  of  God  :  he  would  ever  be  a  scholar  in 
this  school,  and  sought  daily  to  ascend  to  the  highest  form  ;  that  learning  to  know, 
he  might  remember ;  remembering,  might  believe ;  believing,  might  delight ; 
delighting,  might  admire;  admiring,  might  adore;  adoring,  might  practise;  and 
practising,  might  continue  in  the  way  of  God's  statutes.  This  learning  is  the  old 
and  true  learning  indeed,  and  he  is  best  learned  in  this  art,  who  turneth  God's  word 
into  good  works. — Richard  Greenham. 

Verse  7. — "  Judgments  of  thy  righteousness  "  are  the  decisions  concerning  right 
and  wrong  which  give  expression  to  and  put  in  execution  the  righteousness  of  God. — 
Franz  Delitzsch. 

Verse  8. — This  verse,  being  the  last  of  this  portion,  is  the  result  of  his  meditation 
concerning  the  utility  and  necessity  of  the  keeping  the  law  of  God.  Here  take 
notice: — 1.  Of  his  resolution,  "  I  will  keep  thy  statutes."  II.  Of  his  prayer,  "  O  forsake 
me  not  utterly."  It  is  his  purpose  to  keep  the  law  ;  yet  because  he  is  conscious  to 
himself  of  many  infirmities,  he  prays  against  desertion.  In  the  prayer  more  is  in 
tended  than  is  expressed.  "  O  forsake  me  not ;  "  he  means,  strengthen  me  in  this 
work  ;  and  if  thou  shouldst  desert  me,  yet  but  for  a  while,  Lord,  not  for  ever  ;  if 
in  part,  not  in  whole,  Four  points  we  may  observe  hence  : — 1 .  That  it  is  a  great 
advantage  to  come  to  a  resolution  as  to  a  course  of  godliness.  2.  Those  that  resolve 
upon  a  course  of  obedience  have  need  to  fly  to  God's  help.  3.  Though  we  fly  to 
God's  help,  yet  sometimes  God  may  withdraw,  and  seem  to  forsake  us.  4.  Though 
God  seem  to  forsake  us,  and  really  doth  so  in  part ;  yet  we  should  pray  that  it  may 
not  be  a  total  and  utter  desertion. — Thomas  Manton. 

Verse  8  with  7. — "  /  will  keep  thy  statutes,"  etc.  The  resolution  to  "  keep  the 
Lord's  statutes  "  is  the  natural  result  of  having  "  learned  his  righteous  judgments." 
And  on  this  point  David  illustrates  the  inseparable  and  happy  union  of  "  simplicity  " 
of  dependence,  and  "  godly  sincerity  "  of  obedience.  Instantly  upon  forming  his 
resolution,  he  recollects  that  the  performance  of  it  is  beyond  the  power  of  human 


156  EXPOSITIONS    OF    THE    PSALMS. 

strength,  and  therefore  the  next  moment  he  follows  it  with  prayer  :  "  /  will  keep 
thy  statutes  ;  0  forsake  me  not  utterly." — Charles  Bridges. 

Verse  8. — "  /  will."  David  setteth  a  personal  example  of  holiness.  If  the 
king  of  Israel  keep  God's  statutes,  the  people  of  Israel  will  be  ashamed  to  neglect 
them.  Csesar  was  wont  to  say,  Princes  must  not  say,  Ite,  go  ye,  without  me  ;  but, 
Venite,  come  ye,  along  with  me.  So  said  Gideon  (Jud.  v.  17):  "  As  ye  see  me  do, 
so  do  ye." — R.  Greenham. 

Verse  8. — "  Forsake  me  not  utterly."  There  is  a  total  and  a  partial  desertion. 
Those  who  are  bent  to  obey  God  may  for  a  while,  and  in  some  degree,  be  left  to 
themselves.  We  cannot  promise  ourselves  an  utter  immunity  from  desertion  ;  but 
it  is  not  total.  We  shall  find  for  his  great  name's  sake,  "  The  Lord  will  not  forsake 
his  people  "  (1  Sam.  xii.  22),  and,  "  I  will  never  leave  thee  nor  forsake  thee  "  (Heb. 
xiii.  5).  Not  utterly,  yet  in  part  they  may  be  forsaken.  Elijah  was  forsaken,  but  not 
as  Ahab  :  Peter  was  forsaken  in  part,  but  not  as  Judas,  who  was  utterly  forsaken,  and 
made  a  prey  to  the  Devil.  David  was  forsaken  to  be  humbled  and  bettered  ;  but 
Saul  was  forsaken  utterly  to  be  destroyed.  Saith  Theophylact,  God  may  forsake 
his  people  so  as  to  shut  out  their  prayers  (Ps.  Ixxx.  4),  so  as  to  interrupt  the  peace 
and  joy  of  their  heart,  and  abate  their  strength,  so  that  their  spiritual  life  may  be 
much  at  a  stand,  and  sin  may  break  out,  and  they  may  fall  foully  ;  but  they  are  not 
utterly  forsaken.  One  way  or  other,  God  is  still  present ;  present  in  light  sometimes 
when  he  is  not  present  in  strength,  when  he  manifests  the  evil  of  their  present  con 
dition,  so  as  to  make  them  mourn  under  it ;  and  present  in  awakening  their  desires, 
though  not  in  giving  them  enjoyment.  As  long  as  there  is  any  esteem  of  God,  he 
is  not  yet  gone ;  there  is  some  light  and  love  yet  left,  manifested  by  our  desires  of 
communion  with  him. — Thomas  Manton. 

Verse  8. — "  Forsake  me  not  utterly."  The  desertions  of  God's  elect  are  first  of 
all  partial,  that  is,  such  as  wherein  God  doth  not  wholly  forsake  them,  but  in  some 
part.  Secondly,  temporary,  that  is,  for  some  space  of  time,  and  never  beyond  the 
compass  of  this  present  life.  "  For  a  moment  (saith  the  Lord  in  Esay)  in  mine 
anger  I  hid  my  face  from  thee  for  a  little  season,  but  with  everlasting  kindness  will 
I  have  mercy  on  thee,  saith  the  Lord  thy  Redeemer."  And  to  this  purpose  David, 
well  acquainted  with  this  matter,  prayeth,  "  Forsake  me  not  overlong."  This  sort  of 
desertions,  though  it  be  but  for  a  time,  yet  no  part  of  a  Christian  man's  life  is  free 
from  them  ;  and  very  often  taking  deep  place  in  the  heart  of  man,  they  are  of  long 
continuance.  David  continued  in  his  dangerous  fall  about  the  space  of  a  whole  year 
before  he  was  recovered.  Luther  confesseth  of  himself,  that,  after  his  conversion, 
he  lay  three  years  in  desperation.  Common  observation  in  such  like  cases  hath 
made  record  of  even  longer  times  of  spiritual  forsakings. — Richard  Greenham. 

Verse  8. — "O  forsake  me  not  utterly."  This  prayer  reads  like  the  startled  cry 
of  one  who  was  half  afraid  that  he  had  been  presumptuous  in  expressing  the  foregoing 
resolve.  He  desired  to  keep  the  divine  statutes,  and  like  Peter  he  vowed  that  he 
would  do  so  ;  but  remembering  his  own  weakness,  he  recoils  from  his  own  venture- 
someness,  and  feels  that  he  must  pray.  I  have  made  a  solemn  vow,  but  what  if  I 
have  uttered  it  in  my  own  strength  ?  What  if  God  should  leave  me  to  myself  ? 
He  is  filled  with  terror  at  the  thought.  He  breaks  out  with  an  "  O."  He  implores 
and  beseeches  the  Lord  not  to  test  him  by  leaving  him  even  for  an  instant  entirely  to 
himself.  To  be  forsaken  of  God  is  the  worst  ill  that  the  most  melancholy  saint  ever 
dreams  of.  Thank  God,  it  will  never  fall  to  our  lot  ;  for  no  promise  can  be  more 
express  than  that  which  saith,  "  I  will  never  leave  thee,  nor  forsake  thee."  This 
promise  does  not  prevent  our  praying,  but  excites  us  to  it.  Because  God  will  not 
forsake  his  own,  therefore  do  we  cry  to  him  in  the  agony  of  our  feebleness,  "  O  for 
sake  me  not  utterly." — C.  H.  S. 


PSALM   ONE  HUNDRED   AND   NINETEEN— VERSES   9   TO   16.       157 


EXPOSITION    OF   VERSES   9   TO    16. 

XX/'HEREWITHAL  shall  a  young  man  cleanse    his  way  ?     by    taking 
^          heed  thereto  according  to  thy  word. 

10  With  my  whole  heart  have  I  sought  thee  :   O  let  me  not  wander  from 
thy  commandments. 

11  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee. 

12  Blessed  art  thou,  O  LORD  :  teach  me  thy  statutes. 

13  With  my  lips  have  I  declared  all  the  judgments  of  thy  mouth. 

14  I  have  rejoiced  in  the  way  of  thy  testimonies,  as  much  as  in  all  riches. 

15  I  will  meditate  in  thy  precepts,  and  have  respect  unto  thy  ways. 

1 6  I  will  delight  myself  in  thy  statutes  :    I  will  not  forget  thy  word. 

9.  "  Wherewithal  shall  a  young  man  cleanse  his  way  ?  "  How  shall  he  become  and 
remain  practically  holy  ?  He  is  but  a  young  man,  full  of  hot  passions,  and  poor  in 
knowledge  and  experience  ;  how  shall  he  get  right,  and  keep  right  ?  Never  was 
there  a  more  important  question  for  any  man  ;  never  was  there  a  fitter  time  for 
asking  it  than  at  the  commencement  of  life.  It  is  by  no  means  an  easy  task  which 
the  prudent  man  sets  before  him.  He  wishes  to  choose  a  clean  way,  to  be  himself 
clean  in  it,  to  cleanse  it  of  any  foulness  which  may  arise  in  the  future,  and  to  end  by 
showing  a  clear  course  from  the  first  step  to  the  last ;  but,  alas,  his  way  is  already 
unclean  by  actual  sin  which  he  has  already  committed,  and  he  himself  has  within 
his  nature  a  tendency  towards  that  which  defileth.  Here,  then,  is  the  difficulty, 
first  of  beginning  aright,  next  of  being  always  able  to  know  and  choose  the  right, 
and  of  continuing  in  the  right  till  perfection  is  ultimately  reached  :  this  is  hard  for 
any  man,  how  shall  a  youth  accomplish  it  ?  The  way,  or  life,  of  the  man  has  to  be 
cleansed  from  the  sins  of  his  youth  behind  him,  and  kept  clear  of  the  sins  which 
temptation  will  place  before  him  :  this  is  the  work,  this  is  the  difficulty. 

No  nobler  ambition  can  lie  before  a  youth,  none  to  which  he  is  called  by  so  sure 
a  calling  ;  but  none  in  which  greater  difficulties  can  be  found.  Let  him  not,  how 
ever,  shrink  from  the  glorious  enterprise  of  living  a  pure  and  giacious  life  ;  rather 
let  him  enquire  the  way  by  which  all  obstacles  may  be  overcome.  Let  him  not  think 
that  he  knows  the  road  to  easy  victory,  nor  dream  that  he  can  keep  himself  by  his 
own  wisdom  ;  he  will  do  well  to  follow  the  Psalmist,  and  become  an  earnest  enquirer 
asking  how  he  may  cleanse  his  way.  Let  him  become  a  practical  disciple  of  the 
holy  God,  who  alone  can  teach  him  how  to  overcome  the  world,  the  flesh,  and  the 
devil,  that  trinity  of  dealers  by  whom  many  a  hopeful  life  has  been  spoiled.  He 
is  young  and  unaccustomed  to  the  road,  let  him  not  be  ashamed  often  to  enquire  his 
way  of  him  who  is  so  ready  and  so  able  to  instruct  him  in  it. 

Our  "  way  "  is  a  subject  which  concerns  us  deeply,  and  it  is  far  better  to  enquire 
about  it  than  to  speculate  upon  mysterious  themes  which  rather  puzzle  than  enlighten 
the  mind.  Among  all  the  questions  which  a  young  man  asks,  and  they  are  many, 
let  this  be  the  first  and  chief  :  "  Wherewithal  shall  I  cleanse  my  way  ?  "  This  is  a 
question  suggested  by  common  sense,  and  pressed  home  by  daily  occurrences  ;  but 
it  is  not  to  be  answered  by  unaided  reason,  nor,  when  answered,  can  the  directions  be 
carried  out  by  unsupported  human  power.  It  is  ours  to  ask  the  question,  it  is  God's 
to  give  the  answer  and  enable  us  to  carry  it  out. 

"  By  taking  heed  thereto  according  to  thy  word."  Young  man,  the  Bible  must  be 
your  chart,  and  you  must  exercise  great  watchfulness  that  your  way  may  be  accord 
ing  to  its  directions.  You  must  take  heed  to  your  daily  life,  as  well  as  study  your 
Bible,  and  you  must  study  your  Bible  that  you  may  take  heed  to  your  daily  life. 
With  the  greatest  care  a  man  will  go  astray  if  his  map  misleads  him  ;  but  with  the 
most  accurate  map  he  will  still  lose  his  road  if  he  does  not  take  heed  to  it.  The  narrow 
way  was  never  hit  upon  by  chance,  neither  did  any  heedless  man  ever  lead  a  holy  life. 
We  can  sin  without  thought,  we  have  only  to  neglect  the  great  salvation  and  ruin 
our  souls  ;  but  to  obey  the  Lord  and  walk  uprightly  will  need  all  our  heart  and  soul 
and  mind.  Let  the  careless  remember  this. 

Yet  the  "  word  "  is  absolutely  necessary  ;  for,  otherwise,  care  will  darken  into 
morbid  anxiety,  and  conscientiousness  may  become  superstition.  A  captain  may 
watch  from  his  deck  all  night ;  but  if  he  knows  nothing  of  the  coast,  and  has  no 


158  EXPOSITIONS    OF    THE    PSALMS. 

pilot  on  board,  he  may  be  carefully  hastening  on  to  shipwreck.  It  is  not  enough 
to  desire  to  be  right ;  for  ignorance  may  make  us  think  that  we  are  doing  God  service 
when  we  are  provoking  him,  and  the  fact  of  our  ignorance  will  not  reverse  the 
character  of  our  action,  however  much  it  may  mitigate  its  criminality.  Should  a  man 
carefully  measure  out  what  he  believes  to  be  a  dose  of  useful  medicine,  he  will  die 
if  it  should  turn  out  that  he  has  taken  up  the  wrong  vial,  and  has  poured  out  a  deadly 
poison  :  the  fact  that  he  did  it  ignorantly  will  not  alter  the  result.  Even  so,  a  young 
man  may  surround  himself  with  ten  thousand  ills,  by  carefully  using  an  unenlightened 
judgment,  and  refusing  to  receive  instruction  from  the  word  of  God.  Wilful  ignor 
ance  is  in  itself  wilful  sin,  and  the  evil  which  comes  of  it  is  without  excuse.  Let  each 
man,  whether  young  or  old,  who  desires  to  be  holy  have  a  holy  watchfulness  in  his 
heart,  and  keep  his  Holy  Bible  before  his  open  eye.  There  he  will  find  every  turn 
of  the  road  marked  down,  every  slough  and  miry  place  pointed  out,  with  the  way  to 
go  through  unsoiled  ;  and  there,  too,  he  will  find  light  for  his  darkness,  comfort  for 
his  weariness,  and  company  for  his  loneliness,  so  that  by  its  help  he  shall  reach  the 
benediction  of  the  first  verse  of  the  Psalm,  which  suggested  the  Psalmist's  enquiry, 
and  awakened  his  desires. 

Note  how  the  first  section  of  eight  verses  has  for  its  first  verse,  "  Blessed  are  the 
undefiled  in  the  way,"  and  the  second  section  runs  parallel  to  it,  with  the  question 
"  Wherewithal  shall  a  young  man  cleanse  his  way  ?  "  The  blessedness  which  is  set 
before  us  in  a  conditional  promise  should  be  practically  sought  for  in  the  way  appointed. 
The  Lord  saith,  "  For  this  will  I  be  enquired  of  by  the  house  of  Israel  to  do  it  for 
them." 

10.  "  With  my  whole  heart  have  I  sought  thee."     His  heart  had  gone  after  God 
himself  :  he  had  not  only  desired  to  obey  his  laws,  but  to  commune  with  his  person. 
This  is  a  right  royal  search  and  pursuit,  and  well  may  it  be  followed  with  the  whole 
heart.     The  surest  mode  of  cleansing  the  way  of  our  life  is  to  seek  after  God  himself, 
and  to  endeavour  to  abide  in  fellowship  with  him.     Up  to  the  good  hour  in  which 
he  was  speaking  to  his  Lord,  the  Psalmist  had  been  an  eager  seeker  after  the  Lord, 
and  if  faint,  he  was  still  pursuing.     Had  he  not  sought  the  Lord  he  would  never  have 
been  so  anxious  to  cleanse  his  way. 

It  is  pleasant  to  see  how  the  writer's  heart  turns  distinctly  and  directly  to  God. 
He  had  been  considering  an  important  truth  in  the  preceding  verse,  but  here  he  so 
powerfully  feels  the  presence  of  his  God  that  he  speaks  to  him,  and  prays  to  him 
as  to  one  who  is  near.  A  true  heart  cannot  long  live  without  fellowship  with  God. 

His  petition  is  founded  on  his  life's  purpose  :  he  is  seeking  the  Lord,  and  he 
prays  the  Lord  to  prevent  his  going  astray  in  or  from  his  search.  It  is  by  obedience 
that  we  follow  after  God,  hence  the  prayer,  "  0  let  me  not  wander  from  thy  command 
ments  ;  "  for  if  we  leave  the  ways  of  God's  appointment  we  certainly  shall  not  find 
the  God  who  appointed  them.  The  more  a  man's  whole  heart  is  set  upon  holiness 
the  more  does  he  dread  falling  into  sin  ;  he  is  not  so  much  fearful  of  deliberate 
transgression  as  of  inadvertent  wandering  :  he  cannot  endure  a  wandering  look,  or 
a  rambling  thought,  which  might  stray  beyond  the  pale  of  the  precept.  We  are  to 
be  such  whole-hearted  seekers  that  we  have  neither  time  nor  will  to  be  wanderers, 
and  yet  with  all  our  whole-heartedness  we  are  to  cultivate  a  jealous  fear  lest  even 
then  we  should  wander  from  the  path  of  holiness. 

Two  things  may  be  very  like  and  yet  altogether  different :  saints  are  "  strangers  " 
— "  I  am  a  stranger  in  the  earth  "  (verse  19),  but  they  are  not  wanderers  :  they  are 
passing  through  an  enemy's  country,  but  their  route  is  direct ;  they  are  seeking 
their  Lord  while  they  traverse  this  foreign  land.  Their  way  is  hidden  from  men  ; 
but  yet  they  have  not  lost  their  way. 

The  man  of  God  exerts  himself,  but  does  not  trust  himself  :  his  heart  is  in  his 
walking  with  God  ;  but  he  knows  that  even  his  whole  strength  is  not  enough  to 
keep  him  right  unless  his  King  shall  be  his  keeper,  and  he  who  made  the  commands 
shall  make  him  constant  in  obeying  them  :  hence  the  prayer,  "  0  let  me  not  wander." 
Still,  this  sense  of  need,  was  never  turned  into  an  argument  for  idleness  ;  for  while 
he  prayed  to  be  kept  in  the  right  road  he  took  care  to  run  in  it,  with  his  whole  heart 
seeking  the  Lord. 

It  is  curious  again  to  note  how  the  second  part  of  the  Psalm  keeps  step  with  the 
first ;  for  where  verse  2  pronounces  that  man  to  be  blessed  who  seeks  the  Lord  with 
his  whole  heart,  the  present  verse  claims  the  blessing  by  pleading  the  character: 
"  With  my  whole  heart  have  I  sought  thee." 

11.  When  a  godly  man  sues  for  a  favour  from  God  he  should  carefully  use  every 


PSALM    ONE   HUNDRED   AND    NINETEEN— VERSES   9   TO    16.       159 

means  for  obtaining  it,  and  accordingly,  as  the  Psalmist  had  asked  to  be  preserved 
from  wandering,  he  here  shows  us  the  holy  precaution  which  he  had  taken  to  prevent 
his  falling  into  sin.  "  Thy  word  have  I  hid  in  mine  heart."  His  heart  would  be  kept 
by  the  word  because  he  kept  the  word  in  his  heart.  All  that  he  had  of  the  word 
written,  and  all  that  had  been  revealed  to  him  by  the  voice  of  God, — all,  without 
exception,  he  had  stored  away  in  his  affections,  as  a  treasure  to  be  preserved  in  a 
casket,  or  as  a  choice  seed  to  be  buried  in  a  fruitful  soil  :  what  soil  more  fruitful  than 
a  renewed  heart,  wholly  seeking  the  Lord  ?  The  word  was  God's  own,  and  therefore 
precious  to  God's  servant.  He  did  not  wear  a  text  on  his  heart  as  a  charm,  but  he 
hid  it  in  his  heart  as  a  rule.  He  laid  it  up  in  the  place  of  love  and  life,  and  it  filled 
the  chamber  with  sweetness  and  light.  We  must  in  this  imitate  David,  copying 
his  heart-work  as  well  as  his  outward  character.  First,  we  must  mind  that  what  we 
believe  is  truly  God's  word  ;  that  being  done,  we  must  hide  or  treasure  it  each  man 
for  himself ;  and  we  must  see  that  this  is  done,  not  as  a  mere  feat  of  the  memory,  but 
as  the  joyful  act  of  the  affections. 

"  That  I  might  not  sin  against  thee."  Here  was  the  object  aimed  at.  As  one  has 
well  said, — Here  is  the  best  thing, — "  thy  word  ;  "  hidden  in  the  best  place, — "  in 
my  heart ;  "  for  the  best  of  purposes, — "  that  I  might  not  sin  against  thee."  This 
was  done  by  the  Psalmist  with  personal  care,  as  a  man  carefully  hides  away  his 
money  when  he  fears  thieves, — in  this  case  the  thief  dreaded  was  sin.  Sinning 
"  against  God  "  is  the  believer's  view  of  moral  evil ;  other  men  care  only  when  they 
offend  against  men.  God's  word  is  the  best  preventive  against  offending  God,  for 
it  tells  us  his  mind  and  will,  and  tends  to  bring  our  spirit  into  conformity  with  the 
divine  Spirit.  No  cure  for  sin  in  the  life  is  equal  to  the  word  in  the  seat  of  life,  which 
is  the  heart.  There  is  no  hiding  from  sin  unless  we  hide  the  truth  in  our  souls. 

A  very  pleasant  variety  of  meaning  is  obtained  by  laying  stress  upon  the  words 
"  thy  "  and  "  thee."  He  speaks  to  God,  he  loves  the  word  because  it  is  God's  word, 
and  he  hates  sin  because  it  is  sin  against  God  himself.  If  he  vexed  others,  he  minded 
not  so  long  as  he  did  not  offend  his  God.  If  we  would  not  cause  God  displeasure  we 
must  treasure  up  his  own  word. 

The  personal  way  in  which  the  man  of  God  did  this  is  also  noteworthy  :  "  With 
my  whole  heart  have  /  sought  thee."  Whatever  others  might  choose  to  do  he  had 
already  made  his  choice  and  placed  the  Word  in  his  innermost  soul  as  his  dearest 
delight,  and  however  others  might  transgress,  his  aim  was  after  holiness  :  "  That 
/  might  not  sin  against  thee."  This  was  not  what  he  purposed  to  do,  but  what  he 
had  already  done  ;  many  are  great  at  promising,  but  the  Psalmist  had  been  true  in 
performing  :  hence  he  hoped  to  see  a  sure  result.  When  the  word  is  hidden  in  the 
heart  the  life  shall  be  hidden  from  sin. 

The  parallelism  between  the  second  octave  and  the  first  is  still  continued.  Verse  3 
speaks  of  doing  no  iniquity,  while  this  verse  treats  of  the  method  of  not  sinning. 
When  we  form  an  idea  of  a  blessedly  holy  man  (verse  3)  it  becomes  us  to  make  an 
earnest  effort  to  attain  unto  the  same  sacred  innocence  and  divine  happiness,  and 
this  can  only  be  through  heart-piety  founded  on  the  Scriptures. 

12.  "  Blessed  art  thou,  0  Lord."  These  are  words  of  adoration  arising  out  of 
an  intense  admiration  of  the  divine  character,  which  the  writer  is  humbly  aiming  to 
imitate.  He  blesses  God  for  all  that  he  has  revealed  to  him,  and  wrought  in  him ;  he 
praises  him  with  warmth  of  reverent  love,  and  depth  of  holy  wonder.  These  are  also 
words  of  perception  uttered  from  a  remembrance  of  the  great  Jehovah's  infinite 
happiness  within  himself.  The  Lord  is  and  must  be  blessed,  for  he  is  the  perfection 
of  holiness  ;  and  this  is  probably  the  reason  why  this  is  used  as  a  plea  in  this  place. 
It  is  as  if  David  had  said — I  see  that  in  conformity  to  thyself  my  way  to  happiness 
must  lie,  for  thou  art  supremely  blessed  ;  and  if  I  am  made  in  my  measure  like  to 
thee  in  holiness,  I  shall  also  partake  in  thy  blessedness. 

No  sooner  is  the  word  in  the  heart  than  a  desire  arises  to  mark  and  learn  it. 
When  food  is  eaten,  the  next  thing  is  to  digest  it  ;  and  when  the  word  is  received 
into  the  soul  the  first  prayer  is — Lord,  teach  me  its  meaning.  "  Teach  me  thy  statutes  "  ; 
for  thus  only  can  I  learn  the  way  to  be  blessed.  Thou  art  so  blessed  that  I  am  sure 
thou  wilt  delight  in  blessing  others,  and  this  boon  I  crave  of  thee  that  I  may  be 
instructed  in  thy  commands.  Happy  men  usually  rejoice  to  make  others  happy,  and 
surely  the  happy  God  will  willingly  impart  the  holiness  which  is  the  fountain  of 
happiness.  Faith  prompted  this  prayer  and  based  it,  not  upon  anything  in  the 
praying  man,  but  solely  upon  the  perfection  of  the  God  to  whom  he  made  supplica 
tion.  Lord,  thou  art  blessed,  therefore  bless  me  by  teaching  me. 


160  EXPOSITIONS    OF    THE    PSALMS. 

We  need  to  be  disciples  or  learners — "  teach  me ;  "  but  what  an  honour  to  have 
God  himself  for  a  teacher  :  how  bold  is  David  to  beg  the  blessed  God  to  teach  him ! 
Yet  the  Lord  put  the  desire  into  his  heart  when  the  sacred  word  was  hidden  there, 
and  so  we  may  be  sure  that  he  was  not  too  bold  in  expressing  it.  Who  would  not 
wish  to  enter  the  school  of  such  a  Master  to  learn  of  him  the  art  of  holy  living  ?  To 
this  Instructor  we  must  submit  ourselves  if  we  would  practically  keep  the  statutes 
of  righteousness.  The  King  who  ordained  the  statutes  knows  best  their  meaning, 
and  as  they  are  the  outcome  of  his  own  nature  he  can  best  inspire  us  with  their  spirit. 
The  petition  commends  itself  to  all  who  wish  to  cleanse  their  way,  since  it  is  most 
practical,  and  asks  for  teaching,  not  upon  recondite  lore,  but  upon  statute-law.  If 
we  know  the  Lord's  statutes  we  have  the  most  essential  education. 

Let  us  each  one  say,  "  Teach  me  thy  statutes."  This  is  a  sweet  prayer  for  everyday 
use.  It  is  a  step  above  that  of  verse  10,  "  O  let  me  not  wander,"  as  that  was  a  rise 
beyond  that  of  8,  "  O  forsake  me  not  utterly."  It  finds  its  answer  in  verses  98 — 
100  :  "  Thou  through  thy  commandments  hast  made  me  wiser  than  mine  enemies," 
etc.  ;  but  not  till  it  had  been  repeated  even  to  the  third  time  in  the  "  Teach  me  " 
of  verses  33  and  66,  all  of  which  I  beg  my  reader  to  peruse.  Even  after  this  third 
pleading  the  prayer  occurs  again  in  so  many  words  in  verses  124  and  139,  and  the 
same  longing  comes  out  near  the  close  of  the  Psalm  in  verse  171 — "  My  lips  shall  utter 
praise  when  thou  hast  taught  me  thy  statutes." 

13.  "  With  my  lips  have  I  declared  all  the  judgments  of  thy  mouth."     The  taught 
one  of  verse  12  is  here  a  teacher  himself.     What  we  learn  in  secret  we  are  to  proclaim 
upon  the  housetops.     So  had  the  Psalmist  done.     As  much  as  he  had  known  he  had 
spoken.     God  has  revealed  many  of  his  judgments  by  his  mouth,  that  is  to  say,  by 
a  plain  and  open  revelation  ;  these  it  is  our  duty  to  repeat,  becoming,  as  it  were,  so 
many  exact  echoes  of  his  one  infallible  voice.     There  are  judgments  of  God  which  are 
a  great  deep,  which  he  does  not  reveal,  and  with  these  it  will  be  wise  for  us  not  to 
intermeddle.     What  the  Lord  has  veiled  it  would  be  presumption  for  us  to  uncover, 
but,  on  the  other  hand,  what  the  Lord  has  revealed  it  would  be  shameful  for  us  to 
conceal.     It  is  a  great  comfort  to  a  Christian  in  time  of  trouble  when  in  looking  back 
upon  his  past  life  he  can  claim  to  have  done  his  duty  by  the  word  of  God.     To  have 
been,  like  Noah,  a  preacher  of  righteousness,  is  a  great  joy  when  the  floods  are  rising, 
and  the  ungodly  world  is  about  to  be  destroyed.     Lips  which  have  been  used  in 
proclaiming  God's  statutes  are  sure  to  be  acceptable  when  pleading  God's  promises. 
If  we  have  had  such  regard  to  that  which  cometh  out  of  God's  mouth  that  we  have 
published  it  far  and  wide,  we  may  rest  quite  assured  that  God  will  have  respect  unto 
the  prayers  which  come  out  of  our  mouths. 

It  will  be  an  effectual  method  of  cleansing  a  young  man's  way  if  he  addicts  him 
self  continually  to  preaching  the  gospel.  He  cannot  go  far  wrong  in  judgment 
whose  whole  soul  is  occupied  in  setting  forth  the  judgments  of  the  Lord.  By  teaching 
we  learn  ;  by  training  the  tongue  to  holy  speech  we  master  the  whole  body ;  by 
familiarity  with  the  divine  procedure  we  are  made  to  delight  in  righteousness  ;  and 
thus  in  a  threefold  manner  our  way  is  cleansed  by  our  proclaiming  the  way  of  the 
Lord. 

14.  "  /  have  rejoiced  in  the  way  of  thy  testimonies."     Delight  in  the  word  of  God 
is  a  sure  proof  that  it  has  taken  effect  upon  the  heart,  and  so  is  cleansing  the  life. 
The  Psalmist  not  only  says  that  he  does  rejoice,  but  that  he  has  rejoiced.     For  years 
it  had  been  his  joy  and  bliss  to  give  his  soul  to  the  teaching  of  the  word.     His 
rejoicing  had  not  only  arisen  out  of  the  word  of  God,  but  out  of  the  practical  character 
istics  of  it.     The  Way  was  as  dear  to  him  as  the  Truth  and  the  Life.     There  was  no 
picking  and  choosing  with  David,  or  if  indeed  he  did  make  a  selection,  he  chose  the  most 
practical  first.     "  As  much  as  in  all  riches."     He  compared  his  intense  satisfaction 
with  God's  will  with  that  of  a  man  who  possesses  large  and  varied  estates,  and  the 
heart  to  enjoy  them.     David  knew  the  riches  that  come  of  sovereignty,  and  which 
grow  out  of  conquest ;  he  valued  the  wealth  which  proceeds  from  labour,  or  is  gotten 
by  inheritance  :   he  knew  "  all  riches."     The  gracious  king  had  been  glad  to  see  the 
gold  and  silver  poured  into  his  treasury  that  he  might  devote  vast  masses  of  it  to 
the  building  of  the  Temple  of  Jehovah  upon  Mount  Zion.     He  rejoiced  in  all  sorts 
of  riches  consecrated  and  laid  up  for  the  noblest  uses,  and  yet  the  way  of  God's  word 
had  given  him  more  pleasure  than  even  these.     Observe  that  his  joy  was  personal, 
distinct,  remembered,  and  abundant.     Wonder  not  that  in  the  previous  verse  he 
glories  in  having  spoken  much  of  that  which  he  had  so  much  enjoyed  :    a  man  may 
well  talk  ol  that  which  is  his  delight. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   9   TO   16.       161 

15.  "/  will  meditate  in  thy  precepts."     He  who  has  an  inward  delight  in  anything 
will  not  long  withdraw  his  mind  from  it.     As  the  miser  often  returns  to  look  upon 
his  treaure,  so  does  the  devout  believer  by  frequent  meditation  turn  over  the  priceless 
wealth  which  he  has  discovered  in  the  book  of  the  Lord.     To  some  men  meditation 
is  a  task  ;    to  the  man  of  cleansed  way  it  is  a  joy.      He  who  has  meditated  will 
meditate  ;  he  who  saith,  "  I  have  rejoiced,"  is  the  same  who  adds,  "  I  will  meditate." 
No  spiritual  exercise  is  more  profitable  to  the  soul  than  that  of  devout  meditation  ; 
why  are  many  of  us  so  exceeding  slack  in  it  ?     It  is  worthy  of  observation  that  the 
preceptory  part  of  God's  word  was  David's  special  subject  of  meditation,  and  this 
was  the  more  natural  because  the  question  was  still  upon  his  mind  as  to  how  a  young 
man  should  cleanse  his  way.     Practical  godliness  is  vital  godliness. 

"  And  have  respect  unto  thy  ways,"  that  is  to  say,  I  will  think  much  about  them 
so  as  to  know  what  thy  ways  are  ;  and  next,  I  will  think  much  of  them  so  as  to  have 
thy  ways  in  great  reverence  and  high  esteem.  I  will  see  what  thy  ways  are  towards 
me  that  I  may  be  filled  with  reverence,  gratitude,  and  love  ;  and  then,  I  will  observe 
what  are  those  ways  which  thou  hast  prescribed  for  me,  thy  ways  in  which  thou 
wouldest  have  me  follow  thee ;  these  I  would  watch  carefully  that  I  may  become 
obedient,  and  prove  myself  to  be  a  true  servant  of  such  a  Master. 

Note  how  the  verses  grow  more  inward  as  they  proceed  ;  from  the  speech  of 
verse  13  we  advanced  to  the  manifested  joy  of  verse  14,  and  now  we  come  to  the 
secret  meditation  of  the  happy  spirit.  The  richest  graces  are  those  which  dwell 
deepest. 

16.  "  /  will  delight  myself  in  thy  statutes."     In  this  verse  delight  follows  meditation, 
of  which  it  is  the  true  flower  and  outgrowth.     When  we  have  no  other  solace,  but 
are  quite  alone,  it  will  be  a  glad  thing  for  the  heart  to  turn  upon  itself,  and  sweetly 
whisper,  "  I  will  delight  myself.     What  if  no  minstrel  sings  in  the  hall,  I  will  delight 
myself.     If  the  time  of  the  singing  of  birds  has  not  yet  arrived,  and  the  voice  of  the 
turtle  is  not  heard  in  our  land,  yet  I  will  delight  myself."     This  is  the  choicest  and 
noblest  of  all  rejoicing  :  in  fact,  it  is  the  good  part  which  can  never  be  taken  from  us ; 
but  there  is  no  delighting  ourselves  with  anything  below  that  which  God  intended  to 
be  the  soul's  eternal  satisfaction.     The  statute-book  is  intended  to  be  the  joy  of 
every  loyal  subject.     When  the  believer  once  peruses  the  sacred  pages  his  soul  burns 
within  him  as  he  turns  first  to  one  and  then  to  another  of  the  royal  words  of  the 
great  King,  words  full  and  firm,  immutable  and  divine. 

"  I  will  not  forget  thy  word."  Men  do  not  readily  forget  that  which  they  have 
treasured  up,  that  which  they  have  meditated  on  (verse  15),  and  that  which  they 
have  often  spoken  of  (verse  13).  Yet  since  we  have  treacherous  memories  it  is  well 
to  bind  them  well  with  the  knotted  cord  of  "  I  will  not  forget." 

Note  how  two  "  I  wills  "  follow  upon  two  "  I  haves."  We  may  not  promise 
for  the  future  if  we  have  altogether  failed  in  the  past ;  but  where  grace  has  enabled 
us  to  accomplish  something,  we  may  hopefully  expect  that  it  will  enable  us  to  do 
more. 

It  is  curious  to  observe  how  this  verse  is  moulded  upon  verse  8  :  the  changes 
are  rung  on  the  same  words,  but  the  meaning  is  quite  different,  and  there  is  no 
suspicion  of  a  vain  repetition.  The  same  thought  is  never  given  over  again  in  this 
Psalm  ;  they  are  dullards  who  think  so.  Something  in  the  position  of  each  verse 
affects  its  meaning,  so  that  even  where  its  words  are  almost  identical  with  those  of 
another  the  sense  is  delightfully  varied.  If  we  do  not  see  an  infinite  variety  of  fine 
shades  of  thought  in  this  Psalm  we  may  conclude  that  we  are  colour-blind  ;  if  we 
do  not  hear  many  sweet  harmonies,  we  may  judge  our  ears  to  be  dull  of  hearing,  but 
we  may  not  suspect  the  Spirit  ol  God  of  monotony. 


VOL.  v.  11 


161!  EXPOSITIONS    OF    THE    PSALMS. 


NOTES   ON    VERSES   9   TO    16. 

The  eight  verses  alphabetically  arranged  : — 

9.  By  what  means  shall  a  young  man  cleanse  his  way  ?     By  taking  heed  thereto  according 
to  thy  word. 

10.  By  day  and  by  night  have  I  sought  thee  with  my  whole  heart  :   O  let  me  not  wander  from 

thy  commandments. 

11.  By  thy  grace  I  have  hid  thy  word  in  my  heart,  that  I  might  not  sin  against  thee. 

12.  Blessed  art  thou,  O  Lord  :   teach  me  thy  statutes. 

13.  By  the  words  of  my  lips  will  I  declare  all  the  judgments  of  thy  mouth. 

14.  By  far  more  than  in  all  riches  I  have  rejoiced  in  the  way  of  thy  testimonies. 

15.  By  thy  help  I  will  meditate  in  thy  precepts,  and  have  respect  unto  thy  ways. 

1 6.  By  thy  grace  I  will  delight  myself  in  thy  statutes  :    I  will  not  forget  thy  word. 

Theodore  Kilbler. 

Whole  eight  verses,  9 — 16.  Every  verse  in  the  section  begins  with  a,  a  house. 
The  subject  of  the  section  is,  The  Law  of  Jehovah  purifying  the  Life.  Key- word, 
Ha?  (zacah),  to  be  pure,  to  make  pure,  to  cleanse. — F.  G.  Marchant. 

Verse  9. — Whole  verse.  In  this  passage  there  is,  (1)  A  question.  (2)  An  answer 
given.  In  the  question,  there  is  the  person  spoken  of,  "  a  young  man,"  and  his  work, 
"  Wherewithal  shall  he  cleanse  his  way?"  In  this  question  there  are  several  things 
supposed.  1.  That  we  are  from  the  birth,  polluted  with  sin  ;  for  we  must  be  cleansed. 
It  is  not  direct  "  his  way,"  but  "  cleanse  his  way."  2.  That  we  should  be  very  early 
and  betimes  sensible  of  this  evil ;  for  the  question  is  propounded  concerning  the 
young  man.  3.  That  we  should  earnestly  seek  for  a  remedy,  how  to  dry  up  the 
issue  of  sin  that  runneth  upon  us.  All  this  is  to  be  supposed. 

That  which  is  enquired  after  is,  What  remedy  there  is  against  it  ?  What  course 
is  to  be  taken  ?  So  that  the  sum  of  the  question  is  this  :  How  shall  a  man  that  is 
impure,  and  naturally  denied  with  sin,  be  made  able,  as  soon  as  he  cometh  to  the 
use  of  reason,  to  purge  out  that  natural  corruption,  and  live  a  holy  and  pure  life  to 
God  ?  The  answer  is  given  :  "By  taking  heed  thereto  according  to  thy  word."  Where 
two  things  are  to  be  observed.  1.  The  remedy.  2.  The  manner  how  it  is  applied 
and  made  use  of. 

1.  The  remedy  is  the  word  ;  by  way  of  address  to  God,  called  "  Thy  word  ;  " 
because,  if  God  had  not  given  direction  about  it,  we  should  have  been  at  an  utter 
loss.  2.  The  manner  how  it  is  applied  and  made  use  of,  "  by  taking  heed  thereto," 
etc.  ;  by  studying  and  endeavouring  a  holy  conformity  to  God's  will. — Thomas 
Manton. 

Verse  9. —  '  Wherewithal  shall  a  young  man  cleanse  his  way  ?  "  etc.  Aristotle, 
that  great  dictator  in  philosophy,  despaired  of  achieving  so  great  an  enterprise  as 
the  rendering  a  young  man  capable  of  his  7?0iKo,  aKpoa/mara,  "  his  grave  and  severe  lectures 
of  morality  ;  "  for  that  age  is  light  and  foolish,  yet  headstrong  and  untractable. 
Now,  take  a  young  man  all  in  the  heat  and  boiling  of  his  blood,  in  the  highest  fer 
mentation  of  his  youthful  lusts  ;  and,  at  all  these  disadvantages,  let  him  enter  that 
great  school  of  the  Holy  Spirit,  the  divine  Scriptures,  and  commit  himself  to  the 
conduct  of  those  blessed  oracles  ;  and  he  shall  effectually  be  convinced,  by  his  own 
experience,  of  the  incredible  virtue,  the  vast  and  mighty  power,  of  God's  word,  in 
the  success  it  hath  upon  him,  and  in  his  daily  progressions  and  advances  in  heavenly 
wisdom. — John  Gibbon  (about  1660)  in  "  The  Morning  Exercises." 

Verse  9. — "  A  young  man."  A  prominent  place — one  of  the  twenty-two  parts — 
is  assigned  to  young  men  in  the  119th  Psalm.  It  is  meet  that  it  should  be  so.  Youth 
is  the  season  of  impression  and  improvement,  young  men  are  the  future  props  of 
society,  and  the  fear  of  the  Lord,  which  is  the  beginning  of  wisdom,  must  begin  in 
youth.  The  strength,  the  aspirations,  the  unmarred  expectations  of  youth,  are  in 
requisition  for  the  world  ;  O  that  they  may  be  consecrated  to  God. — John  Stephen, 
in  "  The  Utterances  of  the  cxix.  Psalm,"  1861. 

Verse  9. — For  "  young  man,"  In  the  Hebrew  the  word  is  ij»,  naar,  i.e.,  "  shaken 
off ;  "  that  is  to  say,  from  the  milder  and  more  tender  care  of  his  parents.  Thus 
Mercerus  and  Savallerius.  Secondly,  naar  may  be  rendered  "  shaking  off ;  "  that 
is  to  say,  the  yoke,  for  a  young  man  begins  to  cast  off  the  material,  and  frequently 
the  paternal,  yoke. — Thomas  Le  Blanc. 

Verse  9. — "  Cleanse  his  way."     The  expression  does  not  absolutely  convey  the 


PSALM   ONE   HUNDRED    AND    NINETEEN— VERSES   9   TO    16.       163 

impression  that  the  given  young  man  is  in  a  corrupt  and  discreditable  way  which 
requires  cleansing,  though  this  be  true  of  all  men  originally  :  Isaiah  liii.  6.  That 
which  follows  makes  known  that  such  could  not  be  the  case  with  this  young  man. 
The  very  inquiry  shows  that  his  heart  is  not  in  a  corrupt  state.  Desire  is  present, 
direction  is  required.  The  inquiry  is — How  shall  a  young  man  make  a  clean  way — 
a  pure  line  of  conduct — through  this  defiling  world  ?  It  is  a  question,  I  doubt  not, 
of  great  anxiety  to  every  convert  whose  mind  is  awakened  to  a  sense  of  sin — how  he 
shall  keep  clear  of  the  sin,  avoid  the  loose  company,  and  rid  himself  of  the  wicked 
pleasures  and  practices  of  this  enslaving  world.  And  as  he  moves  on  in  the  line  of 
integrity — many  temptations  coining  in  his  way,  and  much  inward  corruption  rising 
up  to  control  him — how  often  will  the  same  anxious  inquiry  arise  :  Romans  vii.  24. 
It  is  only  in  a  false  estimate  of  one's  own  strength  that  any  can  think  otherwise, 
and  the  spirit  of  such  false  estimate  will  be  brought  low.  How  felt  you,  my  young 
friends,  who  have  been  brought  to  Christ,  in  the  day  of  your  resolving  to  be  his  ? 
But  for  all  such  anxiety  there  seems  to  be  an  answer  in  the  text. 

"  By  taking  heed  thereto  according  to  thy  word."  It  is  not  that  young  men  in  our 
day  require  information  :  they  require  the  inclination.  In  the  gracious  young 
man  there  are  both,  and  the  word  that  began  feeds  the  proper  motives.  The  awful 
threatenings  and  the  sweet  encouragements  both  move  him  in  the  right  direction. 
The  answer  furnished  to  this  anxious  inquiry  is  sufficiently  plain  and  practical.  He 
is  directed  to  the  word  of  God  for  all  direction,  and  we  might  say,  for  all  promised 
assistance.  Still  the  matter  presented  in  this  light  does  not  appear  to  me  to  bring 
out  the  full  import  of  the  passage.  The  inquiry  to  me  would  seem  to  extend  over 
the  whole  verse.*  There  is  required  the  cleansing  that  his  way  be  according  to  the 
Divine  Word.  The  enquiry  is  of  the  most  enlarged  comprehension,  and  will  be 
made  only  by  one  who  can  say  that  he  has  been  honestly  putting  himself  in  the  way, 
as  the  young  man  in  the  10th  and  llth  verses  ;  and  it  can  be  answered  only  by  the 
heart  that  takes  in  all  the  strength  provided  by  the  blessed  God,  as  is  expressed 
here  in  the  12th  verse.  The  Psalmist  makes  the  inquiry,  he  shows  how  earnestly  he 
had  sought  to  be  in  the  right  way,  and  immediately  he  finds  all  his  strength  in  God. 
Thus  he  declares  how  he  has  been  enabled  to  do  rightly,  and  how  he  will  do  rightly 
in  the  future. — John  Stephen. 

Verse  9. — Instead  of  question  and  answer  both  in  this  one  verse,  the  Hebrew 
demands  the  construction  with  question  only,  leaving  the  answer  to  be  inferred 
from  the  drift  of  the  entire  Psalm — thus  :  "  Wherewithal  shall  a  young  man  cleanse 
his  way  to  keep  it  according  to  thy  word  ?  "  This  translation  gives  precisely  the  force 
of  the  last  clause.  Hebrew  punctuation  lacks  the  interrogation  point,  so  that  we 
have  no  other  clue  but  the  form  of  the  sentence  and  the  sense  by  which  to  decide 
where  the  question  ends. — Henry  Cowles,  1872. 

Verse  9. — "His  way."  n™,  orach,  which  we  translate  way  here,  signifies  a  track, 
a  rut,  such  as  is  made  by  the  wheel  of  a  cart  or  chariot.  A  young  sinner  has  no  broad 
beaten  path  ;  he  has  his  private  ways  of  offence,  his  secret  pollutions ;  and  how  shall 
he  be  cleansed  from  these  ?  how  can  he  be  saved  from  what  will  destroy  mind,  body, 
and  soul  ?  Let  him  hear  what  follows  ;  the  description  is  from  God. 

1.  He  is  to  consider  that  his  way  is  impure ;  and  how  abominable  this  must 
make  him  appear  in  the  sight  of  God.  2.  He  must  examine  it  according  to  God's 
word,  and  carefully  hear  what  God  has  said  concerning  him  and  it.  3.  He  must 
take  heed  to  it,  TC^,  lishmor,  to  keep,  guard,  and  preserve  his  way — his  general  course 
of  life,  from  all  defilement. — Adam  Clarke. 

Verse  9. — "  By  taking  heed,"  etc.  I  think  the  words  may  be  better  rendered 
and  supplied  thus,  by  observing  what  is  according  to  thy  word ;  which  shows  how  a 
sinner  is  to  be  cleansed  from  his  sins  by  the  blood  of  Christ,  and  justified  by  his 
righteousness,  and  be  clean  through  his  word  ;  and  also  how  and  by  whom  the  work 
of  sanctification  is  wrought  in  the  heart,  even  by  the  Spirit  of  God,  by  means  of  the 
word,  and  what  is  the  rule  of  a  man's  walk  and  conversation  :  he  will  find  the  word 
of  God  to  be  profitable,  to  inform  in  the  doctrines  of  justification  and  pardon,  to 
acquaint  him  with  the  nature  of  regeneration  and  sanctification  ;  and  for  the  correc 
tion  and  amendment  of  his  life  and  manners,  and  for  his  instruction  in  every  branch 
of  manners  :  2  Tim.  iii.  16.— John  Gill,  1697—1771. 

Verse  9. — "  By  taking  heed."  There  is  an  especial  necessity  for  this  "  Take 
heed,"  because  of  the  proneness  of  a  young  man  to  thoughtlessness,  carelessness, 

*  This  opinion  is  confirmed  by  the  quotation  which  follows  from  Cowles. 


164  EXPOSITIONS    OF    THE    PSALMS. 

presumption,  self-confidence.  There  is  an  especial  necessity  for  "  taking  heed," 
because  of  the  difficulty  of  the  way.  "  Look  well  to  thy  goings  ;  "  it  is  a  narrow 
path.  "  Look  well  to  thy  goings,"  it  is  a  new  path.  "  Look  well  to  thy  goings  ;  " 
it  is  a  slippery  path.  "  Look  well  to  thy  goings  ;  "  it  is  an  eventful  path. — James 
Harrington  Evans,  1785 — 1849. 

Verse  9. — "According  to  thy  word."  God's  word  is  the  glass  which  discovereth  all 
spiritual  deformity,  and  also  the  water  and  soap  which  washeth  and  scoureth  it 
away. — Paul  Bayne. 

Verse  9.—"  According  to  thy  word."  I  do  not  say  that  there  are  no  other  guides, 
no  other  fences.  I  do  not  say  that  conscience  is  worth  nothing,  and  conscience  in 
youth  is  especially  sensitive  and  tender  ;  I  do  not  say  that  prayer  is  not  a  most 
valuable  fence,  but  prayer  without  taking  heed  is  only  another  name  for  presumption  ; 
prayer  and  carelessness  can  never  walk  hand  in  hand  together  ;  and  I  therefore  say 
that  there  is  no  fence  nor  guard  that  can  so  effectually  keep  out  every  enemy  as 
prayerful  reading  of  the  word  of  God,  bringing  every  solicitation  from  the  world  or 
from  companions,  every  suggestion  from  our  own  hearts  and  passions,  to  the  test 
of  God's  word  : — What  says  the  Bible  ?  The  answer  of  the  Bible,  with  the  teaching 
and  enlightenment  of  the  Holy  Spirit,  will  in  all  the  intricacies  of  our  road  be  a  lamp 
unto  our  feet  and  a  light  unto  our  path. — Barton  Bouchier. 

Verse  9. — "  Thy  word."  The  word  is  the  only  weapon  (like  Goliath's  sword,  none 
to  equal  this),  for  the  hewing  down  and  cutting  off  of  this  stubborn  enemy,  our  lusts. 
The  word  of  God  can  master  our  lusts  when  they  are  in  their  greatest  pride  :  if  ever 
lust  rageth  at  one  time  more  than  another,  it  is  when  youthful  blood  boils  in  our 
veins.  Youth  is  giddy,  and  his  lust  is  hot  and  impetuous  :  his  sun  is  climbing  higher 
still,  and  he  thinks  it  is  a  great  while  to  night ;  so  that  it  must  be  a  strong  arm  that 
brings  a  young  man  off  his  lusts,  who  hath  his  palate  at  best  advantage  to  taste  sensual 
pleasure.  The  vigour  of  his  strength  affords  him  more  of  the  delights  of  the  flesh 
than  crippled  age  can  expect,  and  he  is  farther  from  the  fear  of  death's  gun-shot,  as 
he  thinks,  than  old  men  who  are  upon  the  very  brink  of  the  grave,  and  carry  the  scent 
of  the  earth  about  them,  into  which  they  are  suddenly  to  be  resolved.  Well,  let  the 
word  of  God  meet  this  young  gallant  in  all  his  bravery,  with  his  feast  of  sensual 
delights  before  him,  and  but  whisper  a  few  syllables  in  his  ear,  give  his  conscience  but  a 
prick  with  the  point  of  its  sword,  and  it  shall  make  him  fly  in  as  great  haste  from 
them  all,  as  Absalom's  brethren  did  from  the  feast  when  they  saw  Amnon  their 
brother  murdered  at  the  table.  When  David  would  give  the  young  man  a  receipt 
to  cure  him  of  his  lusts,  how  he  may  cleanse  his  whole  course  and  way,  he  bids  him 
only  wash  in  the  waters  of  the  word  of  God. — William  Gurnall. 

Verse  9. — The  Scriptures  teach  us  the  best  way  of  living,  the  noblest  way  of 
suffering,  and  the  most  comfortable  way  of  dying. — John  Flavel,  1627 — 1691. 

Verse  10. — "  With  my  whole  heart  have  I  sought  thee."  There  are  very  few  of  us 
that  are  able  to  say  with  the  prophet  David  that  we  have  sought  God  with  our  whole 
heart ;  to  wit,  with  such  integrity  and  pureness  that  we  have  not  turned  away  from 
that  mark  as  from  the  most  principal  thing  of  our  salvation. — John  Calvin. 

Verse  10. — "  With  my  whole  heart  have  I  sought  thee."  Sincerity  is  in  every 
expression  ;  the  heart  is  open  before  God.  The  young  man  can  so  speak  to  the 

Searcher  of  hearts Let  us  consider  the  directness  of  this  kind  of  converse 

with  God.  We  use  round-about  expressions  in  drawing  nigh  to  God.  We  say, 

WTith  my  whole  heart  would  I  seek  thee.  We  are  afraid  to  be  direct See 

how  decided  in  his  conscious  actings  is  the  young  man  before  you,  how  open  and 
confiding  he  is,  and  such  you  will  find  to  be  the  characteristic  of  his  pious  mind 
throughout  the  varied  expressions  unfolded  in  this  Psalm.  Here  he  declares  to  the 
Omniscient  One  that  he  had  sought  him  with  all  his  heart.  He  desired  to  realize 
God  in  everything. — John  Stephen. 

Verse  10  (first  clause). — God  alone  sees  the  heart ;  the  heart  alone  sees  God. — 
John  Donne,  1573 — 1631. 

Verse  10. — "  0  let  me  not  wander  from  thy  commandments."  David  after  he  had 
protested  that  he  sought  God  with  his  whole  heart,  besought  God  that  he  would 
not  suffer  him  to  decline  from  his  commandments.  Hereby  let  us  see  what  great 
need  we  have  to  call  upon  God,  to  the  end  he  may  hold  us  with  a  mighty  strong 
hand.  Yea,  and  though  he  hath  already  mightily  put  to  his  helping  hand,  and  we 
also  know  that  he  hath  bestowed  upon  us  great  and  manifest  graces  ;  yet  this  is 
not  all :  for  there  are  so  many  vices  and  imperfections  in  our  nature,  and  we  are  so 


PSALM   ONE  HUNDRED   AND   NINETEEN— VERSES  9   TO   16.       165 

feeble  and  weak  that  we  have  very  great  need  daily  to  pray  unto  him,  yea,  and  that 
more  and  more,  that  he  will  not  suffer  us  to  decline  from  his  commandments. — John 
Calvin. 

Verse  10. — The  more  experience  a  man  hath  in  the  ways  of  God,  the  more  sensible 
is  he  of  his  own  readiness  to  wander  insensibly,  by  ignorance  and  inadvertency,  from 
the  ways  of  God  ;  but  the  young  soldier  dares  run  hazards,  ride  into  his  adversary's 
camp,  and  talk  with  temptation,  being  confident  he  cannot  go  wrong  ;  he  is  not  so 
much  in  fear  as  David  who  here  cries,  "  0  let  me  not  wander." — David  Dickson,  1583 — 
1662. 

Verse  11. — "  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee." 
There  laid  up  in  the  heart  the  word  has  effect.  When  young  men  only  read  the 
letter  of  the  Book,  the  word  of  promise  and  instruction  is  deprived  of  much  of  its 
power.  Neither  will  the  laying  of  it  up  in  the  mere  memory  avail.  The  word  must 
be  known  and  prized,  and  laid  up  in  the  heart ;  it  must  occupy  the  affection  as  well 
as  the  understanding ;  the  whole  mind  requires  to  be  impregnated  with  the  word 
of  God.  Revealed  things  require  to  be  seen.  Then  the  word  of  God  in  the  heart — 
the  threatenings,  the  promises,  the  excellencies  of  God's  word — and  God  himself 
realized,  the  young  man  would  be  inwardly  fortified  ;  the  understanding  enlightened, 
conscience  quickened — he  would  not  sin  against  his  God. — John  Stephen. 

Verse  11. — "  Thy  word  have  I  hid  in  mine  heart,  that  I  might  not  sin  against  thee." 
In  proportion  as  the  word  of  the  King  is  present  in  the  heart,  "  there  is  power  " 
against  sin  (Eccles.  viii.  4).  Let  us  use  this  means  of  absolute  power  more,  and  more 
life  and  more  holiness  will  be  ours. — Frances  Ridley  Havergal,  1836 — 1879. 

Verse  11. — "  Thy  word  have  I  hid  in  mine  heart."  It  is  fit  that  the  word,  being 
"  more  precious  than  gold,  yea,  than  much  fine  gold,"  a  peerless  pearl,  should  not 
be  laid  up  in  the  porter's  lodge  only — the  outward  ear  ;  but  even  in  the  cabinet  of 
thr  mind. — Dean  Boys,  quoted  by  James  Ford. 

Verse  11. — "  Thy  word  have  I  hid  in  mine  heart."  There  is  great  difference 
between  Christians  and  worldlings.  The  worldling  hath  his  treasure  in  jewels 
without  him  ;  the  Christian  hath  them  within.  Neither  indeed  is  there  any  receptacle 
wherein  to  receive  and  keep  the  word  of  consolation  but  the  heart  only.  If  thou 
have  it  in  thy  mouth  only,  it  shall  be  taken  from  thee  ;  if  thou  have  it  in  thy  book 
only,  thou  shalt  miss  it  when  thou  hast  most  to  do  with  it ;  but  if  thou  lay  it  up  in 
thy  heart,  as  Mary  did  the  words  of  the  angel,  no  enemy  shall  ever  be  able  to  take 
it  from  thee,  and  thou  shalt  find  it  a  comfortable  treasure  in  the  time  of  thy  need. — 
William  Cowper. 

Verse  11. — "  Thy  word  have  I  hid  in  mine  heart."  This  saying,  to  hide,  importeth 
that  David  studied  not  to  be  ambitious  to  set  forth  himself  and  to  make  a  glorious 
show  before  men ;  but  that  he  had  God  for  a  witness  of  that  secret  desire  which 
was  within  him.  He  never  looked  to  worldly  creatures  ;  but  being  content  that  he 
had  so  great  a  treasure,  he  knew  full  well  that  God  who  had  given  it  him  would  so 
surely  and  safely  guard  it,  as  that  it  should  not  be  laid  open  to  Satan  to  be  taken 
away.  Saint  Paul  also  declareth  unto  us  (1  Tim.  i.  19)  that  the  chest  wherein  this 
treasure  must  be  hid  is  a  good  conscience.  For  it  is  said,  that  many  being  void  of 
this  good  conscience,  have  lost  also  their  faith,  and  have  been  robbed  thereof.  As 
if  a  man  should  forsake  his  goods  and  put  them  in  hazard,  without  shutting  a  door, 
it  were  an  easy  matter  for  thieves  to  come  in  and  rob  and  spoil  him  of  all  ;  even  so, 
if  we  leave  at  random  to  Satan  the  treasures  which  God  hath  given  us  in  his  word, 
without  it  be  hidden  in  this  good  conscience,  and  in  the  very  bottom  of  our  heart  as 
David  here  speaketh,  we  shall  be  spoiled  thereof. — John  Calvin. 

Verse  11. — "  Thy  word  have  I  hid  in  mine  heart." — Remembered,  approved, 
delighted  in  it. — William  Nicholson  ( — 1671),  in  "  David's  Harp  Strung  and  Tuned." 

Verse  11. — "  Thy  word."  Thy  saying,  thy  oracle  ;  any  communication  from 
God  to  the  soul,  whether  promise,  or  command,  or  answer.  It  means  a  direct  and 
distinct  message,  while  "  word  "  is  more  general,  and  applies  to  the  whole  revelation. 
This  is  the  ninth  of  the  ten  words  referring  to  the  revelation  of  God  in  this  Psalm. — 
James  G.  Murphy,  1875. 

Verse  11. — "  In  my  heart."  Bernard  observes,  bodily  bread  in  the  cupboard 
may  be  eaten  of  mice,  or  moulder  and  waste :  but  when  it  is  taken  down  into  the 
body,  it  is  free  from  such  danger.  If  God  enable  thee  to  take  thy  soul-food  into  thine 
heart,  it  is  free  from  all  hazards. — George  Swinnock,  1627 — 1673. 

Verse  11. — "  That  I  might  not  sin  against  thee."     Among  many  excellent  virtues 


166  EXPOSITIONS    OF    THE    PSALMS. 

of  the  word  of  God,  this  is  one  ;  that  if  we  keep  it  in  our  heart,  it  keeps  us  from  sin, 
which  is  against  God  and  against  ourselves.  We  may  mark  it  by  experience,  that 
the  word  is  first  stolen  either  out  of  the  mind  of  man,  and  the  remembrance  of  it  is 
away  ;  or  at  least  out  of  the  affection  of  man  ;  so  that  the  reverence  of  it  is  gone, 
before  that  a  man  can  be  drawn  to  the  committing  of  a  sin.  So  long  as  Eve  kept 
by  faith  the  word  of  the  Lord,  she  resisted  Satan  ;  but  from  the  time  she  doubted 
of  that,  which  God  made  most  certain  by  his  word,  at  once  she  was  snared. — William 
Cowper. 

Verse  12. — "  Blessed  art  thou,  0  Lord :  teach  me  thy  statutes."  This  verse  con 
tains  a  prayer,  with  the  reason  of  the  prayer.  The  prayer  is.  "  Teach  me  thy 
statutes ;  "  the  reason,  moving  him  to  seek  this,  ariseth  of  a  consideration  of  that 
infinite  good  which  is  in  God.  He  is  a  blessed  God,  the  fountain  of  all  felicity, 
without  whom  no  welfare  or  happiness  can  be  to  the  creature.  And  for  this  cause 
David  earnestly  desiring  to  be  in  fellowship  and  communion  with  God,  which  he 
knows  none  can  attain  unto  unless  he  be  taught  of  God  to  know  God's  way  and 
walk  in  it ;  therefore,  I  say,  he  prayeth  the  more  earnestly  that  the  Lord  would 
teach  him  his  statutes.  Oh  that  we  also  could  wisely  consider  this,  that  our  felicity 
stands  in  fellowship  with  God. — William  Cowper. 

Verse  12. — In  this  verse  we  have  two  things,  1.  An  acknowledgment  of  God's 
blessedness,  "  Blessed  art  thou,  O  Lord ;  "  i.e.,  being  possessed  of  all  fulness,  thou 
hast  an  infinite  complacency  in  the  enjoyment  of  thyself  ;  and  thou  art  he  alone  in 
the  enjoyment  of  whom  I  can  be  blessed  and  happy  ;  and  thou  art  willing  and  ready 
to  give  out  of  thy  fulness,  so  that  thou  art  the  fountain  of  blessedness  to  thy  creatures. 
2.  A  request  or  petition,  "  Teach  me  thy  statutes  ;  "  q.d.,  seeing  thou  hast  all  fulness 
in  thyself,  and  art  sufficient  to  thy  own  blessedness  ;  surely  thou  hast  enough  for 
me.  There  is  enough  to  content  thyself,  therefore  enough  to  satisfy  me.  This 
encourages  me  in  my  address. 

Again, — Teach  me  that  I  may  know  wherein  to  seek  my  blessedness  and  happi 
ness,  even  in  thy  blessed  self  ;  and  that  I  may  know  how  to  come  by  the  enjoyment 
of  thee,  so  that  I  may  be  blessed  in  thee.  Further, — Thou  art  blessed  originally, 
the  Fountain  of  all  blessing  ;  thy  blessedness  is  an  everlasting  fountain,  a  full  foun 
tain  ;  always  pouring  out  blessedness  :  O,  let  me  have  this  blessing  from  thee,  this 
drop  from  the  fountain. — William  Wisheart,  in  "  Theologia,  or,  Discourses  of  God," 
1716. 

Verse  12. — Since  God  is  blessed,  we  cannot  but  desire  to  learn  his  ways.  If  we 
see  any  earthly  being  happy,  we  have  a  great  desire  to  learn  out  his  course,  as  think 
ing  by  it  we  might  be  happy  also.  Every  one  would  sail  with  that  man's  wind  who 
prospereth  ;  though  in  earthly  things  it  holdeth  not  alway  :  yet  a  blessed  God  can 
not  by  any  way  of  his  bring  to  other  than  blessedness.  Thus,  he  who  is  blessedness 
itself,  he  will  be  ready  to  communicate  his  ways  to  other  :  the  excellentest  things  are 
most  communicative. — Paul  Bayne. 

Verse  12. — "  Teach  me."  He  had  Nathan,  he  had  priests  to  instruct  him,  himself 
was  a  prophet ;  but  all  their  teaching  was  nothing  without  God's  blessing,  and  there 
fore  he  prays,  "  Teach  me." — William  Nicholson. 

Verse  12. — "  Teach  me."  These  words  convey  more  than  the  simple  imparting 
of  knowledge,  for  he  said  before  he  had  such,  when  he  said  he  hid  God's  words  in 
his  heart ;  and  in  verse  7  he  said  he  "  had  learned  the  judgments  of  his  justice :  "  it 
includes  grace  to  observe  his  law. — Robert  Bellarmine,  1542 — 1621. 

Verse  12. — "Teach  me."  If  this  were  practised  now,  to  join  prayer  with  hearing, 
that  when  we  offer  ourselves  to  be  taught  of  men,  we  would  therewith  send  up  prayer 
to  God,  before  preaching,  in  time  of  preaching  and  after  preaching,  we  would  soon 
prove  more  learned  and  religious  than  we  are. — William  Cowper. 

Verse  12. — "  Teach  me  thy  statutes."  Whoever  reads  the  Psalm  with  attention 
must  observe  in  it  one  great  characteristic,  and  that  is,  how  decisive  are  its  statements 
that  in  keeping  the  commandments  of  God  nothing  can  be  done  by  human  strength  ; 
but  that  it  is  he  who  must  create  the  will  for  the  performance  of  such  duty.  The 
Psalmist  entreats  the  Lord  to  open  his  eyes  that  he  may  behold  the  wondrous  things 
of  the  law,  to  teach  him  his  statutes,  to  remove  from  him  the  way  of  lying,  to  incline 
his  heart  unto  his  testimonies,  and  not  to  covetousness,  to  turn  away  his  eyes  from 
beholding  vanity,  and  not  to  take  the  word  of  truth  utterly  out  of  his  mouth.  Each 
of  these  petitions  shows  how  deeply  impressed  he  was  of  his  entire  helplessness  as 
regarded  himself,  and  how  completely  dependent  upon  God  he  felt  himself  for  any 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES   9   TO    16.       167 

advancement  he  could  hope  to  make  in  the  knowledge  of  the  truth.  All  his  studies 
in  the  divine  law,  all  his  aspirations  after  holiness  of  life,  he  was  well  assured  could 
never  meet  with  any  measure  of  success,  except  by  the  grace  of  God  preventing  and 
co-operating,  implanting  in  him  a  right  desire,  and  acting  as  an  infallible  guide, 
whereby  alone  he  would  be  enabled  to  arrive  at  the  proper  sense  of  Holy  Scripture, 
as  well  as  to  correct  principles  of  action  in  his  daily  walk  before  God  and  man. — 
George  Phillips,  1846. 

Verse  12. — "  Teach  me  thy  statutes." — If  it  be  asked  why  the  Psalmist  entreats  to 
be  taught,  when  he  has  just  before  been  declaring  his  knowledge,  the  answer  is  that 
he  seeks  instruction  as  to  the  practical  working  of  those  principles  which  he  has  learnt 
theoretically. — Michael  Ayguan  (1416),  in  Neale  and  Littledale. 

Verse  13. — "  With  my  lips  have  I  declared,"  etc.  Above  all,  be  careful  to  talk 
of  that  to  others  which  you  do  daily  learn  yourself,  and  out  of  the  abundance  of 
your  heart  speak  of  good  things  unto  men. — Richard  Greenham. 

Verse  13. — Having  hid  the  purifying  word  in  his  heart,  the  Psalmist  will  declare 
it  with  his  lips  ;  and  as  it  is  so  pure  throughout,  he  will  declare  all  in  it,  without 
exception.  When  the  fountain  of  the  heart  is  purified,  the  streams  from  the  lips 
will  be  pure  also.  The  declaring  lips  of  the  Psalmist  are  here  placed  in  antithesis 
to  the  mouth  of  Jehovah,  by  which  the  judgments  were  originally  pronounced. — 
F.  G.  Marchant. 

Verse  13. — As  the  consciousness  of  having  communicated  our  knowledge  and  our 
spiritual  gifts  is  a  means  of  encouragement  to  seek  a  greater  measure,  so  it  is  an 
evidence  of  the  sincerity  and  fruitfulness  of  what  knowledge  we  have  :  "  Teach  me 
thy  statutes.  With  my  lips  have  I  declared  all  the  judgments  of  thy  mouth." — David 
Dickson. 

Verse  13. — "  With  my  lips,"  etc.  The  tongue  is  a  most  excellent  member  of  the 
body,  being  well  used  to  the  glory  of  God  and  the  edification  of  others  ;  and  yet  it 
cannot  pronounce  without  help  of  the  lips.  The  Lord  hath  made  the  body  of  man 
with  such  marvellous  wisdom,  that  no  member  of  it  can  say  to  another,  I  have  no 
need  of  thee  ;  but  such  is  man's  dulness,  that  he  observes  not  how  useful  unto  him 
is  the  smallest  member  in  the  body,  till  it  be  taken  from  him.  If  our  lips  were 
clasped  for  a  time,  and  our  tongue  thus  shut  up,  we  would  esteem  it  a  great  mercy 
to  have  it  loosed  again  ;  as  that  cripple,  when  he  found  the  use  of  his  feet,  leaped  for 
joy  and  glorified  God. — William  Cowper. 

Verse  13. — "  Declared  all  the  judgments."  He  says  in  another  place  (Ps.  xxxvi. 
6),  "  Thy  judgments  are  like  a  great  deep."  As  the  apostle  says  (Rom.  xi.  33,  34), 
"  0  the  depth  of  the  wisdom  and  knowledge  of  God  !  how  unsearchable  are  his  judgments, 
and  his  ways  past  finding  out.  For  who  hath  known  the  mind  of  the  Lord  ?  "  If  the 
judgments  are  unsearchable,  how  then  says  the  prophet,  "  /  have  declared  all  the  judg 
ments  of  thy  mouth  ?  "  We  answer,  — peradventure  there  are  judgments  of  God  which 
are  not  the  judgments  of  his  mouth,  but  of  his  heart  and  hand  only. 

We  make  a  distinction,  for  we  have  no  fear  that  the  sacred  Scripture  weakens 
itself  by  contradictions.  It  has  not  said,  The  judgments  of  his  mouth  are  a  great 
deep  ;  but  "  Thy  judgments."  Neither  has  the  apostle  said,  The  unsearchable 
judgments  of  his  mouth  ;  but  "  His  unsearchable  judgments."  We  may  regard  the 
judgments  of  God,  then,  as  those  hidden  ones  which  he  has  not  revealed  to  us  ;  but 
the  judgments  of  his  mouth,  those  which  he  has  made  known,  and  has  spoken  by 
the  mouth  of  the  prophets. — Ambrose,  340 — 397. 

Verse  14. — "  I  have  rejoiced  in  the  way  of  thy  testimonies,"  etc.  The  Psalmist 
saith  not  only,  "  I  have  rejoiced  in  thy  testimonies,"  but,  "  in  the  way  of  thy  testi 
monies."  Way  is  one  of  the  words  by  which  the  law  is  expressed.  God's  laws  are 
ways  that  lead  us  to  God  ;  and  so  it  may  be  taken  here,  "  the  way  which  thy  testi 
monies  point  out,  and  call  me  unto  ;  or  else  his  own  practice,  as  a  man's  course  is 
called  his  way  ;  his  delight  was  not  in  speculation  or  talk,  but  in  obedience  and 
practice  :  "in  the  way  of  thy  testimonies."  He  tells  us  the  degree  of  his  joy,  "  as 
much  as  in  all  riches  :  "  "  as  much,"  not  to  show  the  equality  of  these  things,  as  if 
we  should  have  the  same  affection  for  the  world  as  for  the  word  of  God  ;  but  "  as 
much,"  because  we  have  no  higher  comparison.  This  is  that  which  worldlings  doat 
upon,  and  delight  in  ;  now  as  much  as  they  rejoice  in  worldly  possessions,  so  much 
do  I  rejoice  in  the  way  of  thy  testimonies.  For  I  suppose  David  doth  not  compare 


168  EXPOSITIONS    OF    THE    PSALMS. 

his  own  delight  in  wealth  ;  but  his  own  choice  and  delight,  with  the  delight  and  choice 
of  others.  If  he  had  spoken  of  himself  both  in  the  one  respect  and  in  the  other,  the 
expression  was  very  high.  David,  who  was  called  to  a  crown,  andhf  a  capacity  of 
enjoying  much  in  the  world,  gold,  silver,  land,  goods,  largeness  of  territory,  and  a 
compound  of  all  that  which  all  men  jointly,  and  all  men  severally  do  possess  ;  yet 
was  more  pleased  in  the  holiness  of  God's  ways,  than  in  all  the  world  :  "  For  what 
shall  it  profit  a  man,  if  he  shall  gain  the  whole  world,  and  lose  his  own  soul  ?  " 
(Mark  viii.  36). — Thomas  Manton. 

Verse  14. — "  The  way  of  thy  testimonies."  The  testimony  of  God  is  his  word, 
for  it  testifies  his  will  ;  the  "  way  "  of  his  testimony  is  the  practice  of  his  word,  and 
doing  of  that  which  he  hath  declared  to  be  his  will,  and  wherein  he  hath  promised 
to  show  us  his  love.  David  found  not  this  sweetness  in  hearing,  reading,  and  pro 
fessing  the  word  only  ;  but  in  practising  of  it ;  and  in  very  deed,  the  only  cause  why 
we  find  not  the  comfort  that  is  in  the  word  of  God  is  that  we  practise  it  not  by  walking 
in  the  way  thereof.  It  is  true,  at  the  first  it  is  bitter  to  nature,  which  loves  carnal 
liberty,  to  render  itself  as  captive  to  the  word  :  laboriosa  virtutis  via,  and  much 
pains  must  be  taken  before  the  heart  be  subdued  ;  but  when  it  is  once  begun,  it 
renders  such  joy  as  abundantly  recompenses  all  the  former  labour  and  grief. — 
William  Cowper. 

Verse  14. — Riches  are  acquired  with  difficulty,  enjoyed  with  trembling,  and  lost 
with  bitterness. — Bernard,  1091 — 1157. 

Verse  14. — A  poor,  good  woman  said,  in  time  of  persecution,  when  they  took 
away  the  Christian's  Bibles,  "  I  cannot  part  with  my  Bible  ;  I  know  not  how  to  live 
without  it."  When  a  gracious  soul  has  heard  a  profitable  sermon,  he  says,  "  Me- 
thinks  it  does  me  good  at  heart ;  it  is  the  greatest  nourishment  I  have  :  "  "7  have 
rejoiced  in  the  way  of  thy  testimonies,  as  much  as  in  all  riches." — Oliver  Heywood, 
1629—1702. 

Verse  15. — "  /  will  meditate  in  thy  precepts,"  etc.  All  along  David  had  shown 
what  he  had  done  ;  now,  what  he  will  do.  Verse  10,  "  I  have  sought ;  "  verse  11, 
"  I  have  hid  ;  "  verse  12,  "  I  have  declared  ;  "  verse  14,  "  I  have  rejoiced."  Now 
in  the  two  following  verses  he  doth  engage  himself  to  set  his  mark  towards  God  for 
time  to  come.  "  /  will  meditate  in  thy  precepts,"  etc.  We  do  not  rest  upon  anything 
already  done  and  past,  but  continue  the  same  diligence  unto  the  end.  Here  is 
David's  hearty  resolution  and  purpose,  to  go  on  for  time  to  come.  Many  will  say, 
Thus  I  have  done  when  I  was  young,  or  had  more  leisure  and  rest ;  in  that  I  have 
meditated  and  conferred.  You  must  continue  still  in  a  holy  course.  To  begin  to 
build,  and  leave  unfinished,  is  an  argument  of  folly. — Thomas  Manton. 

Verse  15. — "  7  will  meditate  in  thy  precepts."  Not  only  of  thy  precepts  or  con 
cerning  them,  but  in  them,  while  engaged  in  doing  them. — Joseph  Addison  Alexander. 

Verse  15. — "  7  will."  See  this  "  I  will  "  repeated  again  and  again  (verses  48, 
78).  In  meditation  it  is  hard  (sometimes  at  least)  to  take  off  our  thoughts  from 
the  pre-engagements  of  other  subjects,  and  apply  them  to  the  duty.  But  it  is 
harder  to  become  duly  serious  in  acting  in  it,  harder  yet  to  dive  and  ponder  ;  and 
hardest  of  all  to  continue  in  an  abode  of  thoughts,  and  dwell  long  enough,  and  after 
views  to  make  reviews,  to  react  the  same  thinkings,  to  taste  things  over  and  over, 
when  the  freshness  and  newness  is  past,  when  by  long  thinking  the  things  before  us 
seem  old.  We  are  ready  to  grow  dead  and  flat  in  a  performance  except  we  stir  up 
ourselves  often  in  it.  It  is  hard  to  hold  on  and  hold  up,  unless  we  hold  up  a  wakeful 
eye,  a  warm  affection,  a  strong  and  quick  repeated  resolution  ;  yea,  and  without 
often  lifting  up  the  soul  to  Christ  for  fresh  recruits  of  strength  to  hold  on.  David, 
that  so  excellent  artist  in  this  way,  saith  he  will  meditate,  he  often  saith  he  will. 
Doubtless,  he  not  only  said  "  I  will  "  when  he  was  to  make  his  entrance  into  this 
hard  work  ;  but  likewise  for  continuance  in  it,  to  keep  up  his  heart  from  flagging, 
till  he  well  ended  his  work.  It  is  not  the  digging  into  the  golden  mine,  but  the 
digging  long,  that  finds  and  fetches  up  the  treasure.  It  is  not  the  diving  into  the  sea, 
but  staying  longer,  that  gets  the  greater  quantity  of  pearls.  To  draw  out  the  golden 
thread  of  meditation  to  its  due  length  till  the  spiritual  ends  be  attained,  this  is  a 
rare  and  happy  attainment. — Nalhanael  Ranew,  1670. 

Verse  15. — "  7  will  meditate."  How  much  our  "  rejoicing  in  the  testimonies  " 
of  God  would  be  increased  by  a  more  habitual  meditation  upon  them  I  This  is,  how 
ever,  a  resolution  which  the  carnal  mind  can  never  be  brought  to  make,  and  to 
which  the  renewed  mind  through  remaining  depravity  is  often  sadly  reluctant.  But 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   9   TO    16.       169 

it  is  a  blessed  employment,  and  will  repay  a  thousandfold  the  difficulty  of  engaging 
the  too  backward  heart  in  the  duty. — Charles  Bridges. 

Verse  15. — Meditation  is  of  that  happy  influence,  it  makes  the  mind  wise,  the 
affections  warm,  the  soul  fat  and  flourishing,  and  the  conversation  greatly  fruitful. — 
Nathanael  Ranew. 

Verse  15. — "  Meditate  in  thy  precepts."  Study  the  Scriptures.  If  a  famous  man 
do  but  write  an  excellent  book,  O  how  we  do  long  to  see  it  1  Or  suppose  I  could 
tell  you  that  there  is  in  France  or  Germany  a  book  that  God  himself  wrote,  I  am 
confident  men  may  draw  all  the  money  out  of  your  purses  to  get  that  book.  You 
have  it  by  you  :  O  that  you  would  study  it !  When  the  eunuch  was  riding  in  his 
chariot,  he  was  studying  the  prophet  Isaiah.  He  was  not  angry  when  Philip 
came  and,  as  we  would  have  thought,  asked  him  a  bold  question  :  "  Understandest 
thou  what  thou  readest  ?  "  (Acts  viii.  27 — 30)  ;  he  was  glad  of  it.  One  great  end 
of  the  year  of  release  was,  that  the  law  might  be  read  (Deut.  xxxi.  9 — 13).  It  is 
the  wisdom  of  God  that  speaks  in  the  Scripture  (Luke  xi.  49)  ;  therefore,  whatever 
else  you  mind,  really  and  carefully  study  the  Bible. — Samuel  Jacomb  (1629 — 1659), 
in  "  The  Morning  Exercises." 

Verse  15. — "  /  will  have  respect."  The  one  is  the  fruit  of  the  other  :  "  /  will 
meditate ;  "  and  then,  "  /  will  have  respect."  Meditation  is  in  order  to  practice  ; 
and  if  it  be  right,  it  will  beget  a  respect  to  the  ways  of  God.  We  do  not  meditate 
that  we  may  rest  in  contemplation,  but  in  order  to  obedience  :  "  Thou  shalt  meditate 
in  the  book  of  the  law  day  and  night,  that  thou  mayest  observe  to  do  according  to 
all  that  is  written  therein  "  (Joshua  i.  8). — Thomas  Manton. 

Verse  15. — "  And  have  respect  unto  thy  ways." — As  an  archer  hath  to  his  mark. — 
John  Trap p. 

Verse  15. — "  Respect  unto  thy  ways."  It  is  not  without  a  peculiar  pleasure,  when 
travelling,  that  we  contemplate  the  splendid  buildings,  the  gardens,  the  fortifications, 
or  the  fine-art  galleries.  But  what  are  all  these  sights  to  the  contemplation  of  the 
ways  of  God,  which  he  himself  has  traversed,  or  has  maked  out  for  man  ?  And  what 
practical  need  there  is  that  we  consider  the  way,  for  else  we  shall  be  as  a  sleepy 
coachman,  not  carefully  observant  of  the  road,  who  may  soon  upset  himself  and  his 
passengers. — Martin  Geier. 

Verse  15. — "  Thy  ways."  David's  second  internal  action  concerning  the  word 
is  consideration  ;  where  mark  well,  how  by  a  most  proper  speech  he  calls  the  word  of 
God  the  ways  of  God  ;  partly,  because  by  it  God  comes  near  unto  men,  revealing 
himself  to  them,  who  otherways  could  not  be  known  of  them  ;  for  he  dwells  in  light 
inaccessible  ;  and  partly,  because  the  word  is  the  way  which  leads  men  to  God.  So 
then,  because  by  it  God  cometh  down  to  men,  and  by  it  men  go  up  unto  God,  and 
know  how  to  get  access  to  him,  therefore  is  his  word  called  his  way. — William  Cowper. 

Verses  15, 16. — The  two  last  verses  of  this  section  present  to  us  a  threefold  internal 
action  of  David's  soul  toward  the  word  of  God  ;  first,  meditation  ;  secondly,  con 
sideration  ;  thirdly,  delectation  ;  every  one  of  those  proceeds  from  another,  and 
they  mutually  strengthen  one  another.  Meditation  brings  the  word  to  the  mind  ; 
consideration  views  it  and  looks  at  length  into  it,  whereof  is  bred  delectation.  That 
which  comes  into  the  mind,  were  it  never  so  good,  if  it  be  not  considered,  goes  as  it 
came,  leaving  neither  instruction  nor  joy  ;  but  being  once  presented  by  meditation, 
if  it  be  pondered  by  consideration,  then  it  breeds  delectation,  which  is  the  perfection 
of  godliness,  in  regard  of  the  internal  action. — William  Cowper. 

Verse  16. — "  /  will  delight  myself,"  etc.  He  protested  before  that  he  had  great 
delight  in  the  testimonies  of  God  :  now  he  saith  he  will  still  delight  in  them.  A  man 
truly  godly,  the  more  good  he  doth,  the  more  he  desireth,  delighteth  and  resolveth 
to  do.  Temporisers,  on  the  contrary,  who  have  but  a  show  of  godliness,  and  the 
love  of  it  is  not  rooted  in  their  heart,  how  soon  are  they  weary  of  well-doing  I  If 
they  have  done  any  small  external  duty  of  religion,  they  rest  as  if  they  were  fully 
satisfied,  and  there  needed  no  more  good  to  be  done  by  them.  True  religion  is 
known  by  hungering  and  thirsting  after  righteousness,  by  perseverance  in  well-doing 
and  an  earnest  desire  to  do  more. 

But  to  this  he  adds  that  he  will  not  forget  the  word.  The  graces  of  the  Spirit  do 
every  one  fortify  and  strengthen  another  ;  for  ye  see  meditation  helps  consideration. 
Who  can  consider  of  that  whereof  he  thinks  not  ?  Consideration  again  breeds  delec 
tation  ;  and  as  here  ye  see,  delectation  strengthens  memory  :  because  he  delights  in 
the  word  he  will  not  forget  the  word  ;  and  memory  again  renews  meditation.  Thus 


170  EXPOSITIONS    OF    THE    PSALMS. 

every  grace  of  the  Spirit  helps  another  ;  and  by  the  contrary,  one  of  them  neglected, 
works  a  wonderful  decay  of  the  remnant. — William  Cowper. 

Verse  16. — "  /  will  delight  myself."  When  righteousness,  from  a  matter  of 
constraint,  becomes  a  matter  of  choice,  it  instantly  changes  its  whole  nature,  and 
rises  to  a  higher  moral  rank  than  before.  The  same  God  whom  it  is  impossible  to 
move  by  law's  authority,  moves  of  his  own  proper  and  original  inclination  in  the  very 
path  of  the  law's  righteousness.  And  so,  we,  in  proportion  as  we  are  like  unto  God, 
are  alive  to  the  virtues  of  that  same  law,  to  the  terror  of  whose  severities  we  are  alto 
gether  dead.  We  are  no  longer  under  a  schoolmaster  ;  but  obedience  is  changed 
from  a  thing  of  force  into  a  thing  of  freeness.  It  is  moulded  to  a  higher  state  and 
character  than  before.  We  are  not  driven  to  it  by  the  God  of  authority.  We  are 
drawn  to  it  by  the  regards  of  a  now  willing  heart  to  all  moral  and  all  spiritual  excel 
lence. — Thomas  Chalmers,  1780 — 1847. 

Verse  16. — Meditation  must  not  be  a  dull,  sad,  and  dispirited  thing  :  not  a 
driving  like  the  chariots  of  the  Egyptians  when  their  wheels  were  taken  off,  but  like 
the  chariots  of  Amminadib  (Cant.  vi.  12)  that  ran  swiftly.  So  let  us  pray, — Lord, 
in  meditation  make  me  like  the  chariots  of  Amminadib,  that  my  swift  running  may 
evidence  my  delight  in  meditating.  Holy  David  makes  delight  such  an  ingredient 
or  assistant  here,  that  sometimes  he  calls  the  exercise  of  meditation  by  the  name  of 
"  delight,"  speaking  in  the  foregoing  verse  of  this  meditation,  "  /  will  meditate  of  thy 
precepts,"  and  in  the  16th  verse,  "  /  will  delight  myself  in  thy  statutes  ;  "  which  is  the 
same  with  meditation,  only  with  superadding  the  excellent  qualification  due  medi 
tation  should  have  ;  the  name  of  delight  is  givn  to  meditation  because  of  its  noble 
concomitant — holy  joy  and  satisfaction. — Nathanael  Ranew. 

Verse  16. — "  Delight  myself."  The  word  is  very  emphatical :  yvynv*,  eshtaasha, 
I  will  skip  about  and  jump  for  joy. — Adam  Clarke. 

Verse  16. — "  /  will  not  forget."  Delight  preventeth  forgetfulness  :  the  mind 
will  run  upon  that  which  the  heart  delighteth  in  ;  and  the  heart  is  where  the  treasure 
is  (Matt.  vi.  21).  Worldly  men  that  are  intent  upon  carnal  interests,  forget  the  word, 
because  it  is  not  their  delight.  If  anything  displeases  us,  we  are  glad  if  we  can 
forget  it ;  it  is  some  release  from  an  inconvenience,  to  take  off  our  thoughts  from  it ; 
but  it  doubleth  the  contentment  of  a  thing  that  we  are  delighted  in,  to  remember 
it,  and  call  it  to  mind.  In  the  outward  school,  if  a  scholar  by  his  own  averseness  from 
learning,  or  by  the  severity  and  imprudence  of  his  master,  hath  no  delight  in  his 
book,  all  that  he  learneth  is  lost  and  forgotten,  it  goeth  in  at  one  ear,  and  out  at  the 
other  :  but  this  is  the  true  art  of  memory,  to  cause  them  to  delight  in  what  they 
learn.  Such  instructions  as  we  take  in  with  sweetness,  they  stick  with  us,  and  run 
in  our  minds  night  and  day.  So  saith  David  here,  "/  will  delight  myself  in  thy  statutes ; 
1  will  not  forget  thy  word." — Thomas  Manton. 

Verse  16. — "  Forget."  I  never  yet  heard  of  a  covetous  old  man,  who  had  for 
gotten  where  he  had  buried  his  treasure. — Cicero  de  Senectute. 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES    17   TO   24.        171 


EXPOSITION    OF   VERSES    17    TO   24. 

r\EAL  bountifully  with  thy  servant,  that  I  may  live,  and  keep  thy  word. 

18  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things   out 
of  thy  law. 

19  I  am  a  stranger  in  the  earth  :  hide  not  thy  commandments  from  me. 

20  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments  at 
all  times. 

21  Thou  hast  rebuked  the  proud  that  are  cursed,  which  do  err  from  thy 
commandments. 

22  Remove   from   me  reproach   and   contempt  ;   for   I   have   kept   thy 
testimonies. 

23  Princes  also  did  sit  and  speak  against  me  :  but  thy  servant  did  meditate 
in  thy  statutes. 

24  Thy  testimonies  also  are  my  delight  and  my  counsellors. 

In  this  section  the  trials  of  the  way  appear  to  be  manifest  to  the  Psalmist's  mind, 
and  he  prays  accordingly  for  the  help  which  will  meet  his  case.  As  in  the  last  eight 
verses  he  prayed  as  a  youth  newly  come  into  the  world,  so  here  he  pleads  as  a  servant 
and  a  pilgrim,  who  growingly  finds  himself  to  be  a  stranger  in  an  enemy's  country. 
His  appeal  is  to  God  alone,  and  his  prayer  is  specially  direct  and  personal.  He 
speaks  with  the  Lord  as  a  man  speaketh  with  his  friend. 

17.  "  Deal  bountifully  with  thy  servant."  He  takes  pleasure  in  owning  his  duty 
to  God,  and  counts  it  the  joy  of  his  heart  to  be  in  the  service  of  his  God.  Out  of 
his  condition  he  makes  a  plea,  for  a  servant  has  some  hold  upon  a  master  ;  but  in 
this  case  the  wording  of  the  plea  shuts  out  the  idea  of  legal  claim,  since  he  seeks 
bounty  rather  than  reward.  Let  my  wages  be  according  to  thy  goodness,  and  not 
according  to  my  merit.  Reward  me  according  to  the  largeness  of  thy  liberality, 
and  not  according  to  the  scantiness  of  my  service.  The  hired  servants  of  our  Father 
have  all  of  them  bread  enough  and  to  spare,  and  he  will  not  leave  one  of  his  household 
to  perish  with  hunger.  If  the  Lord  will  only  treat  us  as  he  treats  the  least  of  his 
servants  we  may  be  well  content,  for  all  his  true  servants  are  sons,  princes  of  the 
blood,  heirs  of  life  eternal.  David  felt  that  his  great  needs  required  a  bountiful 
provision,  and  that  his  little  desert  would  never  earn  such  a  supply  ;  hence  he  must 
throw  himself  upon  God's  grace,  and  look  for  the  great  things  he  needed  from  the 
great  goodness  of  the  Lord.  He  begs  for  a  liberality  of  grace,  after  the  fashion  of  one 
who  prayed.  "  O  Lord,  thou  must  give  me  great  mercy  or  no  mercy,  for  little  mercy 
will  not  serve  my  turn." 

"  That  I  may  live."  Without  abundant  mercy  he  could  not  live.  It  takes 
great  grace  to  keep  a  saint  alive.  Even  life  is  a  gift  of  divine  bounty  to  such  unde 
serving  ones  as  we  are.  Only  the  Lord  can  keep  us  in  being,  and  it  is  mighty  grace 
which  preserves  to  us  the  life  which  we  have  forfeited  by  our  sin.  It  is  right  to 
desire  to  live,  it  is  meet  to  pray  to  live,  it  is  just  to  ascribe  prolonged  life  to  the  favour 
of  God.  Spiritual  life,  without  which  this  natural  life  is  mere  existence,  is  also  to  be 
sought  of  the  Lord's  bounty,  for  it  is  the  noblest  work  of  divine  grace,  and  in  it  the 
bounty  of  God  is  gloriously  displayed.  The  Lord's  servants  cannot  serve  him  in 
their  own  strength,  for  they  cannot  even  live  unless  his  grace  abounds  towards  them. 

"  And  keep  thy  word."  This  should  be  the  rule,  the  object,  and  the  joy  of  our 
life.  We  may  not  wish  to  live  and  sin  ;  but  we  may  pray  to  live  and  keep  God's 
word.  Being  is  a  poor  thing  if  it  be  not  well-being.  Life  is  only  worth  keeping 
while  we  can  keep  God's  word  ;  indeed,  there  is  no  life  in  the  highest  sense  apart 
from  holiness  :  life  while  we  break  the  law  is  but  a  name  to  live. 

The  prayer  of  this  verse  shows  that  it  is  only  through  divine  bounty  or  grace 
that  we  can  live  as  faithful  servants  of  God,  and  manifest  obedience  to  his  com 
mands.  If  we  give  God  service  it  must  be  because  he  gives  us  grace.  We  work  for 
him  because  he  works  m  us.  Thus  we  may  make  a  chain  out  of  the  opening  verses 
of  the  three  first  octaves  of  this  Psalm  :  verse  1  blesses  the  holy  man,  verse  9  asks 
how  we  can  attain  to  such  holiness,  and  verse  17  traces  such  holiness  to  its  secret 
source,  and  shows  us  how  to  seek  the  blessing.  The  more  a  man  prizes  holiness  and 


172  EXPOSITIONS    OF    THE    PSALMS. 

the  more  earnestly  he  strives  after  it,  the  more  will  he  be  driven  towards  God  for 
help  therein,  for  he  will  plainly  perceive  that  his  own  strength  is  insufficient,  and 
that  he  cannot  even  so  much  as  live  without  the  bounteous  assistance  of  the  Lord  his 
God. 

18.  "  Open  thou  mine  eyes."     This  is  a  part  of  the  bountiful  dealing  which  he 
has  asked  for  ;   no  bounty  is  greater  than  that  which  benefits  our  person,  our  soul, 
our  mind,  and  benefits  it  in  so  important  an  organ  as  the  eye.     It  is  far  better  to 
have  the  eyes  opened  than  to  be  placed  in  the  midst  of  the  noblest  prospects  and 
remain  blind  to  their  beauty.     "  That  I  may  behold  wondrous  things  out  of  thy  law." 
Some  men  can  perceive  no  wonders  in  the  gospel,  but  David  felt  sure  that  there  were 
glorious  things  in  the  law  :    he  had  not  half  the  Bible,  but  he  prized  it  more  than 
some  men  prize  the  whole.     He  felt  that  God  had  laid  up  great  bounties  in  his  word, 
and  he  begs  for  power  to  perceive,  appreciate,  and  enjoy  the  same.    We  need  not  so 
much  that  God  should  give  us  more  benefits,  as  the  ability  to  see  what  he  has  given. 

The  prayer  implies  a  conscious  darkness,  a  dimness  of  spiritual  vision,  a  power- 
lessness  to  remove  that  defect,  and  a  full  assurance  that  God  can  remove  it.  It 
shows  also  that  the  writer  knew  that  there  were  vast  treasures  in  the  word  which 
he  had  not  yet  fully  seen,  marvels  which  he  had  not  yet  beheld,  mysteries  which  he 
had  scarcely  believed.  The  Scriptures  teem  with  marvels  ;  the  Bible  is  wonder-land  ; 
it  not  only  relates  miracles,  but  it  is  itself  a  world  of  wonders.  Yet  what  are  these 
to  closed  eyes  ?  And  what  man  can  open  his  own  eyes,  since  he  is  born  blind  ? 
God  himself  must  reveal  revelation  to  each  heart.  Scripture  needs  opening,  but 
not  one  half  so  much  as  our  eyes  do :  the  veil  is  not  on  the  book,  but  on  our  hearts. 
What  perfect  precepts,  what  precious  promises,  what  priceless  privileges  are 
neglected  by  us  because  we  wander  among  them  like  blind  men  amongst  the  beauties 
of  nature,  and  they  are  to  us  as  a  landscape  shrouded  in  darkness  1 

The  Psalmist  had  a  measure  of  spiritual  perception,  or  he  would  never  have 
known  that  there  were  wondrous  things  to  be  seen,  nor  would  he  have  prayed,  "  open 
thou  mine  eyes  ;  "  but  what  he  had  seen  made  him  long  for  a  clearer  and  wider 
sight.  This  longing  proved  the  genuineness  of  what  he  possessed,  for  it  is  a  test 
mark  of  the  true  knowledge  of  God  that  it  causes  its  possessor  to  thirst  for  deeper 
knowledge. 

David's  prayer  in  this  verse  is  a  good  sequel  to  verse  10,  which  corresponds  to 
it  in  position  in  its  octave:  there  he  said,  "  O  let  me  not  wander,"  and  who  so  apt  to 
wander  as  a  blind  man  ?  and  there,  too,  he  declared,  "  with  my  whole  heart  have  I 
sought  thee,"  and  hence  the  desire  to  see  the  object  of  his  search.  Very  singular 
are  the  interlacings  of  the  boughs  of  the  huge  tree  of  this  Psalm,  which  has  many 
wonders  even  within  itself  if  we  have  opened  eyes  to  mark  them. 

19.  "  I  am  a  stranger  in  the  earth."    This  is  meant  for  a  plea.     By  divine  com 
mand  men  are  bound  to  be  kind  to  strangers,  and  what  God  commands  in  others  he 
will  exemplify  in  himself.     The  Psalmist  was  a  stranger  for  God's  sake,  else  had  he 
been  as  much  at  home  as  worldlings  are  ;  he  was  not  a  stranger  to  God,  but  a  stranger 
to  the  world,  a  banished  man  so  long  as  he  was  out  of  heaven.     Therefore  he  pleads, 
"Hide  not  thy  commandments  from  me."     If  these  are  gone,  what  have  I  else  ?     Since 
nothing  around  me  is  mine,  what  can  I  do  if  I  lose  thy  word  ?     Since  none  around  me 
know  or  care  to  know  the  way  to  thyself,  what  shall  I  do  if  I  fail  to  see  thy  com 
mands,  by  which  alone  I  can  guide  my  steps  to  the  land  where  thou  dwellest  ?  David 
implies  that  God's  commands  were  his  solace  in  his  exile  :    they  reminded  him  of 
home,  and  they  showed  him  the  way  thither,  and  therefore  he  begged  that  they 
might  never  be  hidden  from  him,  by  his  being  unable  either  to  understand  them  or 
to  obey  them.     If  spiritual  light  be  withdrawn  the  command  is  hidden,  and  this  a 
gracious  heart  greatly  deprecates.     What  would  be  the  use  of  opened  eyes  if  the  best 
object  of  sight  were  hidden  from  their  view  ?    While  we  wander  here  we  can  endure 
all  the  ills  of  this  foreign  land  with  patience  if  the  word  of  God  is  applied  to  our 
hearts  by  the  Spirit  of  God  ;   but  if  the  heavenly  things  which  make  for  our  peace 
were  hid  from  our  eyes  we  should  be  in  an  evil  case, — in  fact,  we  should  be  at  sea 
without  a  compass,  in  a  desert  without  a  guide,  in  an  enemy's  country  without  a 
friend. 

This  prayer  is  a  supplement  to  "  open  thou  mine  eyes,"  and,  as  the  one  prays  to 
see,  the  other  deprecates  the  negative  of  seeing,  namely,  the  command  being  hidden, 
and  so  out  of  sight.  We  do  well  to  look  at  both  sides  of  the  blessing  we  are  seeking, 
and  plead  for  it  from  every  point  of  view.  The  prayers  are  appropriate  to  the 
characters  mentioned :  as  he  is  a  servant  he  asks  for  opened  eyes  that  his  eyes  may 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   17   TO   24.        173 

ever  be  towards  his  Lord,  as  the  eyes  of  a  servant  should  be  ;  as  a  stranger  he  begs 
that  he  may  not  be  strange  to  the  way  in  which  he  is  to  walk  towards  his  home.  In 
each  case  his  entire  dependence  is  upon  God  alone. 

Note  how  the  third  of  the  second  octave  (11)  has  the  same  keyword  as  this  third 
of  the  third  octave  :  "  Thy  word  have  I  hid,"  "  Hide  not  thy  commandments  from 
me."  This  invites  a  meditation  upon  the  different  senses  of  hiding  in  and  hiding 
from. 

20.  "  My  soul  breaketh  for  the  longing  that  it  hath  unto  thy  judgments  at  all  limes." 
True  godliness  lies  very  much  in  desires.     As  we  are  not  what  we  shall  be,  so  also  we 
are  not  what  we  would  be.     The  desires  of  gracious  men  after  holiness  are  intense, — 
they  cause  a  wear  of  heart,  a  straining  of  the  mind,  till  it  feels  ready  to  snap  with  the 
heavenly  pull.     A  high  value  of  the  Lord's  commandment  leads  to  a  pressing  desire 
to  know  and  to  do  it,  and  this  so  weighs  upon  the  soul  that  it  is  ready  to  break  in 
pieces  under  the  crush  of  its  own  longings.     What  a  blessing  it  is  when  all  our  desires 
are  after  the  things  of  God.     We  may  well  long  for  such  longings. 

God's  judgments  are  his  decisions  upon  points  which  else  had  been  in  dispute. 
Every  precept  is  a  judgment  of  the  highest  court  upon  a  point  of  action,  an  infallible 
and  immutable  decision  upon  a  moral  or  spiritual  question.  The  word  of  God  is  a 
code  of  justice  from  which  there  is  no  appeal. 

"  This  is  the  Judge  which  ends  the  strife 

Where  wit  and  reason  fail ; 
Our  guide  through  devious  paths  of  life. 
Our  shield  when  doubts  assail." 

David  had  such  reverence  for  the  word,  and  such  a  desire  to  know  it,  and  to  be 
conformed  to  it,  that  his  longings  caused  him  a  sort  of  heart-break,  which  he  here 
pleads  before  God.  Longing  is  the  soul  of  praying,  and  when  the  soul  longs  till  it 
breaks,  it  cannot  be  long  before  the  blessing  will  be  granted.  The  most  intimate 
communion  between  the  soul  and  its  God  is  carried  on  by  the  process  described  in 
the  text.  God  reveals  his  will,  and  our  heart  longs  to  be  conformed  thereto.  God 
judges,  and  our  heart  rejoices  in  the  verdict.  This  is  fellowship  of  heart  most  real 
and  thorough. 

Note  well  that  our  desire  after  the  mind  of  God  should  be  constant ;  we  should 
feel  holy  longings  "  at  all  times."  Desires  which  can  be  put  off  and  on  like  our 
garments  are  at  best  but  mere  wishes,  and  possibly  they  are  hardly  true  enough  to 
be  called  by  that  name, — they  are  temporary  emotions  born  of  excitement,  and 
doomed  to  die  when  the  heat  which  created  them  has  cooled  down.  He  who  always 
longs  to  know  and  do  the  right  is  the  truly  right  man.  His  judgment  is  sound,  for  he 
loves  all  God's  judgments,  and  follows  them  with  constancy.  His  times  shall  be 
good,  since  he  longs  to  be  good  and  to  do  good  at  all  times. 

Remark  how  this  fourth  of  the  third  eight  chimes  with  the  fourth  of  the  fourth 
eight.  "  My  soul  breaketh  ;  "  "  my  soul  melteth."  There  is  surely  some  recondite 
poetic  art  about  all  this,  and  it  is  well  for  us  to  be  careful  in  studying  what  the 
Psalmist  was  so  careful  in  composing. 

21.  "  Thou  hast  rebuked  the  proud  that  are  cursed."     This  is  one  of  God's  judg 
ments  :   he  is  sure  to  deal  out  a  terrible  portion  to  men  of  lofty  looks.     God  rebuked 
Pharaoh  with  sore  plagues,  and  at  the  Red  Sea  "  the  foundations  of  the  world  were 
discovered  at  thy  rebuke,  O  Lord."     In  the  person  of  the  haughty  Egyptian  he 
taught  all  the  proud  that  he  will  certainly  abase  them.     Proud  men  are  cursed  men  : 
nobody  blesses  them,  and  they  soon  become  a  burden  to  themselves.     In  itself, 
pride  is  a  plague  and  torment.     Even  if  no  curse  came  from  the  law  of  God,  there 
seems   to  be  a  law  of  nature  that  proud  men  should  be  unhappy  men.     This  led 
David  to  abhor  pride  ;  he  dreaded  the  rebuke  of  God  and  the  curse  of  the  law.     The 
proud  sinners  of  his  day  were  his  enemies,  and  he  felt  happy  that  God  was  in  the 
quarrel  as  well  as  he. 

"  Which  do  err  from  thy  commandments."  Only  humble  hearts  are  obedient,  for 
they  alone  will  yield  to  rule  and  government.  Proud  men's  looks  are  high,  too  I  igh 
to  mark  their  own  feet  and  keep  the  Lord's  way.  Pride  lies  at  the  root  of  all  sin  : 
if  men  were  not  arrogant  they  would  not  be  disobedient. 

God  rebukes  pride  even  when  the  multitudes  pay  homage  to  it,  for  he  sees  in  it 
rebellion  against  his  own  majesty,  and  the  seeds  of  yet  further  rebellions.  It  is  the 
sum  of  sin.  Men  talk  of  an  honest  pride;  but  if  they  were  candid  they  would  see  that 
it  is  of  all  sins  the  least  honest,  and  the  least  becoming  in  a  creature,  and  especially 


174  EXPOSITIONS    OF    THE    PSALMS. 

hi  a  fallen  creature  :  yet  so  little  do  proud  men  know  their  own  true  condition 
under  the  curse  of  God,  that  they  set  up  to  censure  the  godly,  and  express  contempt 
for  them,  as  may  be  seen  in  the  next  verse.  They  are  themselves  contemptible,  and 
yet  they  are  contemptuous  towards  their  betters.  We  may  well  love  the  judgments 
of  God  when  we  see  them  so  decisively  levelled  against  the  haughty  upstarts  who 
would  fain  lord  it  over  righteous  men  ;  and  we  may  well  be  of  good  comfort  under 
the  rebukes  of  the  ungodly  since  their  power  to  hurt  us  is  destroyed  by  the  Lord 
himself.  "  The  Lord  rebuke  thee  "  is  answer  enough  for  all  the  accusations  of 
men  or  devils. 

In  the  fifth  of  the  former  octave  the  Psalmist  wrote,  "  I  have  declared  all  the 
judgments  of  thy  mouth,  and  here  he  continues  in  the  same  strain,  giving  a  particular 
instance  of  the  Lord's  judgments  against  haughty  rebels.  In  the  next  two  portions 
the  fifth  verses  deal  with  lying  and  vanity,  and  pride  is  one  of  the  most  common 
forms  of  those  evils. 

22.  "  Remove  from  me  reproach  and  contempt."     These  are  painful  things  to 
tender  minds.     David  could  bear  them  for  righteousness'  sake,  but  they  were  a 
heavy  yoke,  and  he  longed  to  be  free  from  them.     To  be  slandered,  and  then  to 
be  despised  in  consequence  of  the  vile  accusation,  is  a  grievous  affliction.     No  one 
likes  to  be  traduced,  or  even  to  be  despised.     He  who  says,  "  I  care  nothing  for  my 
reputation,"  is  not  a  wise  man,  for  in  Solomon's  esteem  "  a  good  name  is  better 
than  precious  ointment."     The  best  way  to  deal  with  slander  is  to  pray  about  it : 
God  will  either  remove  it,  or  remove  the  sting  from  it.     Our  own  attempts  at  clearing 
ourselves  are  usually  failures  ;   we  are  like  the  boy  who  wished  to  remove  the  blot 
from  his  copy,  and  by  his  bungling  made  it  ten  times  worse.     When  we  suffer  from 
a  libel  it  is  better  to  pray  about  it  than  go  to  law  over  it,  or  even  to  demand  an 
apology  from  the  inventor.     O  ye  who  are  reproached,  take  your  matters  before  the 
highest  court,  and  leave  them  with  the  Judge  of  all  the  earth.     God  will  rebuke  your 
proud  accuser  ;   be  ye  quiet  and  let  your  advocate  plead  your  cause. 

"  For  I  have  kept  thy  testimonies."  Innocence  may  justly  ask  to  be  cleared 
from  reproach.  If  there  be  truth  in  the  charges  alleged  against  us  what  can  we 
urge  with  God  ?  If,  however,  we  are  wrongfully  accused  our  appeal  has  a  locus 
standi  in  the  court  and  cannot  be  refused.  If  through  fear  of  reproach  we  forsake 
the  divine  testimony  we  shall  deserve  the  coward's  doom  ;  our  safety  lies  in  sticking 
close  to  the  true  and  to  the  right.  God  will  keep  those  who  keep  his  testimonies. 
A  good  conscience  is  the  best  security  for  a  good  name  ;  reproach  will  not  abide 
with  those  who  abide  with  Christ,  neither  will  contempt  remain  upon  those  who 
remain  faithful  to  the  ways  of  the  Lord. 

This  verse  stands  as  a  parallel  both  in  sense  and  position  to  verse  6,  and  it  has 
the  catchword  of  "  testimonies,"  by  which  it  chimes  with  14. 

23.  "  Princes  also  did  sit  and  speak  against  me."     David  was  high  game,  and  the 
great  ones  of  the  earth  went  a  hawking  after  him.     Princes  saw  in  him  a  greatness 
which  they  envied,  and  therefore  they  abused  him.     On  their  thrones  they  might 
have  found  something  better  to  consider  and  speak  about,  but  they  turned  the  seat 
of  judgment  into  the  seat  of  the  scorner.     Most  men  covet  a  prince's  good  word, 
and  to  be  spoken  ill  of  by  a  great  man  is  a  great  discouragement  to  them,  but  the 
Psalmist  bore  his  trial  with  holy  calmness.     Many  of  the  lordly  ones  were  his  enemies, 
and  made  it  their  business  to  speak  ill  of  him  :  they  held  sittings  for  scandal,  sessions 
for  slander,  parliaments  of  falsehood,  and  yet  he  survived  all  their  attempts  upon 
him. 

"  But  thy  servant  did  meditate  in  thy  statutes."  This  was  brave  indeed.  He 
was  God's  servant,  and  therefore  he  attended  to  his  Master's  business  ;  he  was  God's 
servant,  and  therefore  felt  sure  that  his  Lord  would  defend  him.  He  gave  no  heed 
to  his  princely  slanderers,  he  did  not  even  allow  his  thoughts  to  be  disturbed  by  a 
knowledge  of  their  plotting  in  conclave.  Who  were  these  malignants  that  they 
should  rob  God  of  his  servant's  attention,  or  deprive  the  Lord's  chosen  of  a  moment's 
devout  communion.  The  rabble  of  princes  were  not  worth  five  minutes'  thought, 
if  those  five  minutes  had  to  be  taken  from  holy  meditation.  It  is  very  beautiful 
to  see  the  two  sittings  :  the  princes  sitting  to  reproach  David,  and  David  sitting  with 
his  God  and  his  Bible,  answering  his  traducers  by  never  answering  them  at  all. 
Those  who  feed  upon  the  word  grow  strong  and  peaceful,  and  are  by  God's  grace 
hidden  from  the  strife  of  tongues. 

Note  that  in  the  close  of  the  former  octave  he  had  said,  "  I  will  meditate,"  and 
here  he  shows  how  he  had  redeemed  his  promise,  even  under  great  provocation  to 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES    17   TO   24.      175 

forget  it.  It  is  a  praiseworthy  thing  when  the  resolve  of  our  happy  hours  is  duly 
carried  out  in  our  seasons  of  affliction. 

Verse  24.  "  Thy  testimonies  also  are  my  delight  and  my  counsellors."  They  were 
not  only  themes  for  meditation,  but  "  also  "  sources  of  delight  and  means  of  guid 
ance.  While  his  enemies  took  counsel  with  each  other  the  holy  man  took  counsel 
with  the  testimonies  of  God.  The  fowlers  could  not  drive  the  bird  from  its  nest 
with  all  their  noise.  It  was  their  delight  to  slander  and  his  delight  to  meditate. 
The  words  of  the  Lord  serve  us  for  many  purposes  ;  in  our  sorrows  they  are  our 
delight,  and  in  our  difficulties  they  are  our  guide  ;  we  derive  joy  from  them  and  dis 
cover  wisdom  in  them.  If  we  desire  to  find  comfort  in  the  Scriptures  we  must  submit 
ourselves  to  their  counsel,  and  when  we  follow  their  counsel  it  must  not  be  with 
reluctance  but  with  delight.  This  is  the  safest  way  of  dealing  with  those  who  plot 
for  our  ruin  ;  let  us  give  more  heed  to  the  true  testimonies  of  the  Lord  than  to  the 
false  witness  of  our  foes.  The  best  answer  to  accusing  princes  is  the  word  of  the 
justifying  King. 

In  verse  16  David  said,  "  I  will  delight  in  thy  statutes,"  and  here  he  says  "  they 
are  my  delight :  "  thus  resolutions  formed  in  God's  strength  come  to  fruit,  and 
spiritual  desires  ripen  into  actual  attainments.  O  that  it  might  be  so  with  all  the 
readers  of  these  lines. 


176  EXPOSITIONS    OF    THE    PSALMS. 

NOTES    ON    VERSES    17   TO    24. 

Verse  17. — "  Deal  bountifully  with  thy  servant,"  etc.  These  words  might  be — 
Render  unto  thy  servant,  or  upon  thy  servant.  A  deep  signification  seems  to  be 
here  involved.  The  holy  man  will  take  the  responsibility  of  being  dealt  with,  not 
certainly  as  a  mere  sinful  man,  but  as  a  man  placing  himself  in  the  way  appointed 
for  reconciliation.  Such  we  find  to  be  the  actual  case,  as  you  read  in  the  16th  verse, 
in  the  Part  immediately  preceding  — "  I  will  delight  myself  in  thy  statutes  ;  I  will 
not  forget  thy  word."  Now,  the  statutes  of  the  Lord  referred  pre-eminently  to  the 
sacrifice  for  sin,  and  the  cleansings  for  purifications  that  were  prescribed  in  the  Law. 
You  have  to  conceive  of  the  man  of  God  as  being  in  the  midst  of  the  Levitical  ritual, 
for  which  you  find  him  making  all  preparations  :  1  Chron.  xxii.,  xxiii.,  xxiv.  Placing 
himself,  therefore,  upon  these,  he  woud  pray  the  Lord  to  deal  with  him  according 
to  them  ;  or,  as  we,  in  New  Testament  language,  would  say, — placing  himself  on 
the  great  atonement,  the  believer  would  pray  the  Lord  to  deal  with  him  acco  ding 
to  his  standing  in  Christ,  which  would  be  in  graciousness  or  bounty.  For  if  the  Lord 
be  just  to  condemn  without  the  atonement,  he  is  also  just  to  pardon  through  the 
atonement ;  yea,  he  is  just,  and  the  justifier  of  him  that  believeth  in  Jesus. — John 
Stephen. 

Verse  17. — "  Deal  bountifully,"  etc.  O  Lord,  i  am  constantly  resolved  to  obey 
and  adhere  to  thy  known  will  all  the  days  of  my  life  :  O  make  me  those  gracious 
returns  which  thou  hast  promised  to  all  such. — Henry  Hammond. 

Verse  17. — "  Deal  bountifully  .  .  .  that  I  may  keep  thy  word,"  etc.  A  faithful 
servant  should  count  his  by-past  service  richly  rewarded  by  being  employed  yet 
more  in  further  service,  as  this  prayer  teacheth  ;  for  David  entreats  that  he  may 
live  and  keep  God's  word. — David  Dickson. 

Verse  17. — "  Bountifully."  And  indeed,  remembering  what  a  poor,  weak, 
empty,  and  helpless  creature  the  most  experienced  believer  is  in  himself,  it  is  not  to 
be  conceived  that  anything  short  of  a  bountiful  supply  of  grace  can  answer  the 
emergency. — Charles  Bridges. 

Verse  17. — "  Thy  servant."  That  he  styles  himself  so  frequently  the  servant 
of  God  notes  the  reverent  estimation  he  had  of  his  God,  in  that  he  accounts  it  more 
honourable  to  be  called  the  servant  of  God  who  was  above  him  than  the  king  of  a 
mighty,  ancient,  and  most  famous  people  that  were  under  him.  And  indeed,  since 
the  angels  are  styled  his  ministers,  shall  men  think  it  a  shame  to  serve  him  ?  and 
especially  since  he  of  his  goodness  hath  made  them  our  servants,  "  ministering 
spirits  "  to  us  ?  Should  we  not  joyfully  serve  him  who  hath  made  all  his  creatures 
to  serve  us,  and  exempted  us  from  the  service  of  all  other,  and  hath  only  bound  us 
to  serve  himself  ? — William  Cowper. 

Verse  17. — "  That  1  may  live."  As  a  man  must  "  live  "  in  order  to  work,  the 
first  petition  is,  that  God  would  "  deal  with  his  servant,"  according  to  the  measure 
of  grace  and  mercy,  enabling  him  to  "  live  "  the  life  of  faith,  and  strengthening  him 
by  the  Spirit  of  might  in  the  inner  man. — George  Home,  1730 — 1792. 

Verse  17. — "  That  I  may  live,  and  keep  thy  word."  David  joins  here  two  together, 
which  whosoever  disjoins  cannot  be  blessed.  He  desires  to  live  ;  but  so  to  live  that 
he  may  keep  God's  word.  To  a  reprobate  man,  who  lives  a  rebel  to  his  Maker,  it 
had  been  good  (as  our  Saviour  said  of  Judas)  that  he  had  never  been  born.  The 
shorter  his  life  is,  the  fewer  are  his  sins  and  the  smaller  his  judgments.  But  to  an 
elect  man,  life  is  a  great  benefit ;  for  by  it  he  goes  from  election  to  glorification,  by 
the  way  of  sanctification.  The  longer  he  lives,  the  more  good  he  doth,  to  the  glory 
of  God,  the  edification  of  others,  and  confirmation  of  his  own  salvation  ;  making  it 
sure  to  himself  by  wrestling  and  victory  in  temptations,  and  perseverance  in  well 
doing. — William  Cowper. 

Verse  18. — "  Open  thou  mine  eyes."  Who  is  able  to  know  the  secret  and  hidden 
things  of  the  Scriptures  unless  Christ  opens  his  eyes  ?  Certainly,  no  one  ;  for  "  No 
man  knoweth  the  Son  but  the  Father  ;  neither  knoweth  any  man  the  Father  save 
the  Son,  and  he  to  whom  the  Son  will  reveal  him."  Wherefore,  as  suppliants,  we 
draw  near  to  him,  saying,  "  Open  thou  mine  eyes,"  etc.  The  words  of  God  cannot  be 
kept  except  they  be  known ;  neither  can  they  be  known  unless  the  eyes  shall  be 
opened, — hence  it  is  written,  "  That  I  may  live  and  keep  thy  word ;  "  and  then, 
"  Open  thou  mine  eyes." — Paulus  Palanterius. 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES    17   TO    24.       177 

Verse  18. — "  Open  thou  mine  eyes."  "  What  wilt  thou  that  I  shall  do  unto  thee  ?  " 
was  the  gracious  inquiry  of  the  loving  Jesus  to  a  poor  longing  one  on  earth.  "  Lord  ! 
that  I  may  receive  my  sight,"  was  the  instant  answer.  So  here,  in  the  same  spirit, 
and  to  the  same  compassionate  and  loving  Lord,  does  the  Psalmist  pray,  "  Open 
thou  mine  eyes;"  and  both  in  this  and  the  preceding  petition,  "Deal  bountifully 
with  thy  servant,  "  we  see  at  once  who  prompted  the  prayer. — Barton  Boachier. 

Verse  18. — "  Open  thou  mine  eyes."  If  it  be  asked,  seeing  David  was  a  regenerate 
man,  and  so  illumined  already,  how  is  it  that  he  prays  for  the  opening  of  his  eyes  ? 
The  answer  is  easy  :  that  our  regeneration  is  wrought  by  degrees.  The  beginnings 
of  light  in  his  mind  made  him  long  for  more  ;  for  no  man  can  account  of  sense,  but 
he  who  hath  it.  The  light  which  he  had  caused  him  to  see  his  own  darkness  ;  and 
therefore,  feeling  his  wants,  he  sought  to  have  them  supplied  by  the  Lord. — William 
Cowper. 

Verse  18. — "  Open  thou  mine  eyes."  The  saints  do  not  complain  of  the  obscurity 
of  the  law,  but  of  their  own  blindness.  The  Psalmist  doth  not  say,  Lord  make  a 
plainer  law,  but,  Lord,  open  mine  eyes :  blind  men  might  as  well  complain  of  God,  that 
he  doth  not  make  a  sun  whereby  they  might  see.  The  word  is  "  a  light  that  shineth 
in  a  dark  place  "  (2  Pet.  i.  19).  There  is  no  want  of  light  in  the  Scripture,  but  there 
is  a  veil  of  darkness  upon  our  hearts  ;  so  that  if  in  this  clear  light  we  cannot  see,  the 
defect  is  not  in  the  word,  but  in  ourselves. 

The  light  which  they  beg  is  not  anything  besides  the  word.  When  God  is  said 
to  enlighten  us,  it  is  not  that  we  should  expect  new  revelations,  but  that  we  may  see 
the  wonders  in  his  word,  or  get  a  clear  sight  of  what  is  already  revealed.  Those 
that  vent  their  own  dreams  under  the  name  of  the  Spirit,  and  divine  light,  they  do 
not  give  you  mysteria,  but  monstra,  portentous  opinions  ;  they  do  not  show  you  the 
wondrous  things  of  God's  law,  but  the  prodigies  of  their  own  brain  ;  unhappy 
abortives,  that  die  as  soon  as  they  come  to  light.  "  To  the  law  and  to  the  testimony  : 
if  they  speak  not  according  to  this  word,  it  is  because  there  is  no  light  in  them  " 
(Isaiah  viii.  20).  The  light  which  we  have  is  not  without  the  word,  but  by  the  word. 

The  Hebrew  phrase  signifleth  "  unveil  mine  eyes."  There  is  a  double  work, 
negative  and  positive.  There  is  a  taking  away  of  the  veil,  and  an  infusion  of  light. 
Paul's  cure  of  his  natural  blindness  is  a  fit  emblem  of  our  cure  of  spiritual  blindness  : 
"  Immediately  there  fell  from  his  eyes  as  it  had  been  scales  :  and  he  received  sight 
forthwith  "  (Acts  ix.  18).  First,  the  scales  fall  from  our  eyes,  and  then  we  receive 
sight. — Thomas  Manton. 

Verse  18. — The  Psalmist  asks  for  no  new  revelation.  It  was  in  God's  hand  to 
give  this,  and  he  did  it  in  his  own  time  to  those  ancient  believers  ;  but  to  all  of  them 
at  every  time  there  was  enough  given  for  the  purposes  of  life.  The  request  is  not 
for  more,  but  that  he  may  employ  well  that  which  he  possesses.  Still  better  does 
such  a  form  of  request  suit  us,  to  whom  life  and  immortality  have  been  brought  to 
light  in  Christ.  If  we  do  not  find  sufficient  to  exercise  our  thoughts  with  constant 
freshness,  and  our  soul  with  the  grandest  and  most  attractive  subjects,  it  is  because 
we  want  the  eyesight.  It  is  of  great  importance  for  us  to  be  persuaded  of  this  truth, 
that  there  are  many  things  in  the  Bible  still  to  be  found  out,  and  that,  if  we  come 
in  the  right  spirit,  we  may  be  made  discoverers  of  some  of  them.  These  things  dis 
close  themselves,  not  so  much  to  learning,  though  that  is  not  to  be  despised,  as  to 
spiritual  sight,  to  a  humble,  loving  heart. 

And  this  at  least  is  certain,  that  we  shall  always  find  things  that  are  new  to 
ourselves.  However  frequently  we  traverse  the  field,  we  shall  perceive  some  fresh 
golden  vein  turning  up  its  glance  to  us,  and  we  shall  wonder  how  our  eyes  were 
formerly  holden  that  we  did  not  see  it.  It  was  all  there  waiting  for  us,  and  we  feel 
that  more  is  waiting,  if  we  had  the  vision.  There  is  a  great  Spirit  in  it  that  holds 
deeper  and  even  deeper  converse  with  our  souls. 

This  further  may  be  observed,  that  the  Psalmist  asks  for  no  new  faculty.  The 
eyes  are  there  already,  and  they  need  only  to  be  opened.  It  is  not  the  bestowal  of 
a  new  and  supernatural  power  which  enables  a  man  to  read  the  Bible  to  profit,  but 
the  quickening  of  a  power  he  already  possesses.  In  one  view  it  is  supernatural,  as 
God  is  the  Author  of  the  illumination  by  a  direct  act  of  his  Spirit ;  in  another  it  is 
natural,  as  it  operates  through  the  faculties  existing  in  a  man's  soul.  God  gives 
"  the  spirit  of  wisdom  and  revelation  in  the  knowledge  of  Christ,  that  the  eyes  of 
man's  understanding  may  be  enlightened."  (Eph.  i.  17.)  It  is  important  to  re- 
remember  this  also,  for  here  lies  our  responsibility,  that  we  have  the  faculty,  and 
here  also  is  the  point  at  which  we  must  begin  action  with  the  help  of  God.  A  man 
VOL.  v.  12 


178  EXPOSITIONS    OF    THE    PSALMS, 

will  never  grow  into  the  knowledge  of  God's  word  by  idly  waiting  for  some  new  gift 
of  discernment,  but  by  diligently  using  that  which  God  has  already  bestowed  upon 
him,  and  using  at  the  same  time  all  other  helps  that  lie  within  his  reach.  There  are 
men  and  books  that  seem,  beyond  others,  to  have  the  power  of  aiding  insight.  All 
of  us  have  felt  it  in  the  contact  of  some  affinity  of  nature  which  makes  them  our  best 
helpers  ;  the  kindred  clay  upon  the  eyes  by  which  the  great  Enlightener  removes  our 
blindness  (John  ix.  6).  Let  us  seek  for  such,  and  if  we  find  them  let  us  employ  them 
without  leaning  on  them.  Above  all,  let  us  give  our  whole  mind  in  patient,  loving 
study  to  the  book  itself,  and  where  we  fail,  at  any  essential  part,  God  will  either  send 
his  evangelist  Philip  to  our  aid  (Acts,  viii)  or  instruct  us  himself.  But  it  is  only  to 
patient,  loving  study  that  help  is  given.  God  could  have  poured  all  knowledge 
into  us  by  easy  inspiration,  but  it  is  by  earnest  search  alone  that  it  can  become  the 
treasure  of  the  soul. 

But  if  so,  it  may  still  be  asked  what  is  the  meaning  of  this  prayer,  and  why  does 
the  Bible  itself  insist  so  often  on  the  indispensable  need  of  the  Spirit  of  God  to  teach  ? 
Now  there  is  a  side  here  as  true  as  the  other,  and  in  no  way  inconsistent  with  it. 
If  prayer  without  effort  would  be  presumptuous,  effort  without  prayer  would  be 
vain.  The  great  reason  why  men  do  not  feel  the  power  and  beauty  of  the  Bible  is  a 
spiritual  one.  They  do  not  realize  the  grand  evil  which  the  Bible  has  come  to  cure, 
and  they  have  not  a  heart  to  the  blessings  which  it  offers  to  bestow.  The  film  of  a 
fallen  nature,  self-maintained,  is  upon  their  eyes  while  they  read  :  "  The  eyes  of 
their  understanding  are  darkened,  being  alienated  from  the  life  of  God  "  (Eph.  iv. 
18).  All  the  natural  powers  will  never  find  the  true  key  to  the  Bible,  till  the  thoughts 
of  sin  and  redemption  enter  the  heart,  and  are  put  in  the  centre  of  the  Book.  It  is 
the  part  of  the  Father  of  lights,  by  the  teaching  of  his  Spirit,  to  give  this  to  the  soul, 
and  he  will,  if  it  humbly  approaches  him  with  this  request.  Thus  we  shall  study  as 
one  might  a  book  with  the  author  at  hand,  to  set  forth  the  height  of  its  argument, 
or  as  one  might  look  on  a  noble  composition,  when  the  artist  breathes  into  us  a  portion 
of  his  soul,  to  let  us  feel  the  centre  of  its  harmonies  of  form  and  colour.  Those  who 
have  given  to  the  Bible  thought  and  prayer  will  own  that  these  are  not  empty 
promises. — John  Kerr,  in  a  Sermon  entitled,  "  God's  Word  Suited  to  Man's  Sense  of 
Wonder,"  1877. 

Verse  18. — O  let  us  never  forget,  that  the  wonderful  things  contained  in  the 
divine  law  can  neither  be  discovered  nor  relished  by  the  "  natural  man,"  whose 
powers  of  perception  and  enjoyment  are  limited  in  their  range  to  the  objects  of  time 
and  sense.  It  is  the  divine  Spirit  alone  who  can  lighten  the  darkness  of  our  sinful 
state,  and  who  can  enable  us  to  perceive  the  glory,  the  harmony,  and  moral  loveliness 
which  everywhere  shine  forth  in  the  pages  of  revealed  truth. — John  Morison,  1829. 

Verse  18. — "  Uncover  my  eyes  and  I  will  look — wonders  out  of  thy  law."  The 
last  clause  is  a  kind  of  exclamation  after  his  eyes  have  been  uncovered.  This  figure 
is  often  used  to  denote  inspiration  or  a  special  divine  communication.  "  Out  of  thy 
law,"  i.e.,  brought  out  to  view,  as  if  from  a  place  of  concealment. — Joseph  Addison 
Alexander. 

Verse  18. — "  Wondrous  things."  Many  were  the  signs  and  miracles  which  God 
wrought  in  the  midst  of  the  people  of  Israel,  which  they  did  not  understand.  What 
was  the  reason  ?  Moses  tells  us  expressly  what  it  was  :  "  Yet  the  Lord  hath  not 
given  you  an  heart  to  perceive,  and  eyes  to  see,  and  ears  to  hear,  unto  this  day  " 
(Deut.  xxix.  4).  They  had  sensitive  eyes  and  ears,  yea,  they  had  a  rational  heart  or 
mind  ;  but  they  wanted  a  spiritual  ear  to  hear,  a  spiritual  heart  or  mind  to  apprehend 
and  improve  those  wonderful  works  of  God  ;  and  these  they  had  not,  because  God 
had  not  given  them  such  eyes,  ears,  and  hearts.  Wonders  without  grace  cannot  open 
the  eyes  fully  ;  but  grace  without  wonders  can.  And  as  man  hath  not  an  eye  to  see 
the  wonderful  works  of  God  spiritually,  until  it  is  given  ;  so,  much  less  hath  he  an 
eye  to  see  the  wonders  of  the  word  of  God  till  it  be  given  him  from  above  ;  and  there 
fore  David  prays,  "  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy 
law."  And  if  the  wondrous  things  of  the  law  are  not  much  seen  till  God  give  an  eye 
then  much  less  are  the  wondrous  things  of  the  Gospel.  The  light  of  nature  shows  us 
somewhat  of  the  Law  ;  but  nothing  of  the  Gospel  was  ever  seen  by  the  light  of 
nature.  Many  who  have  seen  and  admired,  some  excellencies  in  the  Law  could  never 
see,  and  therefore  have  derided,  that  which  is  the  excellency  of  the  Gospel,  till  God 
had  opened  their  heart  to  understand. — Joseph  Caryl,  1602 — 1673. 

Verse  18. — "  The  word  is  very  nigh  "  unto  us  ;  and,  holding  in  our  hand  a  docu 
ment  that  teems  with  what  is  wonderful,  the  sole  question  is,  "  Have  we  an  eye  to 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES    17    TO    24.        179 

its  marvels,  a  heart  for  its  mercies  ?  "  Here  is  the  precise  use  of  the  Holy  Spirit. 
The  Spirit  puts  nothing  new  into  the  Bible  ;  he  only  so  enlightens  and  strengthens 
our  faculties,  that  we  can  discern  and  admire  what  is  there  already.  It  is  not  the 
telescope  which  draws  out  that  rich  sparkling  of  stars  on  the  blue  space,  which  to  the 
naked  eye  seem  points  of  light,  and  untenanted  :  it  is  not  the  microscope  which 
condenses  the  business  of  a  stirring  population  into  the  circumference  of  a  drop  of 
water,  and  clothes  with  a  thousand  tints  the  scarcely  discernible  wing  of  the  ephemeral 
insect.  The  stars  are  shining  in  their  glory,  whether  or  no  we  have  the  instruments 
to  penetrate  the  azure  ;  and  the  tiny  tenantry  are  carrying  on  their  usual  concerns, 
and  a  rich  garniture  still  forms  the  covering  of  the  insect,  whether  or  no  the  powerful 
lens  has  turned  for  us  the  atom  in  to  a  world,  and  transformed  the  almost  imperceptible 
down  into  the  sparkling  plumage  of  the  bird  of  paradise.  Thus  the  wonderful  things 
are  already  in  the  Bible.  The  Spirit  who  indited  them  at  first  brings  them  not  as 
new  revelations  to  the  individual ;  but,  by  removing  the  mists  of  carnal  prejudice, 
by  taking  away  the  scales  of  pride  and  self-sufficiency,  and  by  rectifying  the  will, 
which  causes  the  judgment  to  look  at  truth  through  a  distorted  medium, — by 
influencing  the  heart,  so  that  the  affections  shall  no  longer  blind  the  understanding, — 
by  these  and  other  modes,  which  might  be  easily  enumerated,  the  Holy  Ghost  enables 
men  to  recognize  what  is  hid,  to  perceive  beauty  and  to  discover  splendour  where  all 
before  had  appeared  without  form  and  comeliness ;  and  thus  brings  round  the  result 
of  the  Bible,  in  putting  on  the  lip  the  wonderful  prayer  which  he  had  himself  inspired  : 
"  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law," — Henry 
Melvill,  1798—1871. 

Verse  18. — The  "  wondrous  things  "  seem  to  be  the  great  things  of  an  eternal 
world — he  had  turned  his  enquiring  eyes  upon  the  wonders  of  nature,  sun,  moon, 
and  stars,  mountains,  trees,  and  rivers.  He  had  seen  many  of  the  wonders  of  art ; 
but  now,  he  wanted  to  see  the  spiritual  wonders  contained  in  the  Bible.  He  wanted 
to  know  about  God  himself  in  all  his  majesty,  purity,  and  grace.  He  wanted  to  learn 
the  way  of  salvation  by  a  crucified  Redeemer,  and  the  glory  that  is  to  follow. 

"  Open  mine  eyes." — David  was  not  blind — his  eye  was  not  dim.  He  could  read 
the  Bible  from  end  to  end,  and  yet  he  felt  that  he  needed  more  light.  He  felt  that 
he  needed  to  see  deeper,  to  have  the  eyes  of  his  understanding  opened.  He  felt  that 
if  he  had  nothing  but  his  own  eyes  and  natural  understanding,  he  would  not  discover 
the  wonders  which  he  panted  to  see.  He  wanted  divine  teaching — the  eye-salve 
of  the  Spirit ;  and  therefore  he  would  not  open  the  Bible  without  this  prayer,  "  Open 
thou  mine  eyes." — Robert  Murray  M'Cheyne,  1813 — 1843. 

Verse  18. — "  Wondrous  things."  Wherefore  useth  he  this  word  "  wondrous  ?  " 
It  is  as  if  he  would  have  said,  Although  the  world  taketh  the  law  of  God  to  be  but 
a  light  thing,  and  it  seemeth  to  be  given  but  as  it  were  for  simple  souls  and  young 
children  ;  yet  for  all  that  there  seemeth  such  a  wisdom  to  be  in  it,  as  that  it  sur- 
mounteth  all  the  wisdom  of  the  world,  and  that  therein  lie  hid  wonderful  secrets. — 
John  Calvin. 

Verse  18. — "  Thy  law."  That  which  is  the  object  of  the  understanding  prayed 
for,  that  in  the  knowledge  whereof  the  Psalmist  would  be  illuminated,  is  ny*.  The 
word  signifies  instruction ;  and  being  referred  unto  God,  it  is  his  teaching  or  instruc 
tion  of  us  by  the  revelation  of  himself,  the  same  which  we  intend  by  the  Scripture. 
When  the  books  of  the  Old  Testament  were  completed  they  were,  for  distinction's 
sake,  distributed  into  m>,  o^n-i  and  DT^,  or  the  "  Law,"  the  "  Psalms,"  and  the 
"  Prophets,"  Luke  xxiv.  44.  Under  that  distribution  Torah  signifies  the  five  books 
of  Moses.  But  whereas  these  books  of  Moses  were,  as  it  were,  the  foundation  of  all 
future  revelations  under  the  Old  Testament,  which  were  given  in  the  explication 
thereof,  all  the  writings  of  it  were  usually  called  "  the  Law,"  Isaiah  viii.  20.  By 
the  law,  therefore,  in  this  place,  the  Psalmist  understands  all  the  books  that  were 
then  given  unto  the  church  by  revelation  for  the  rule  of  its  faith  and  obedience. 
And  that  by  the  law,  in  the  Psalms,  the  written  law  is  intended,  is  evident  from  the 
first  of  them,  wherein  he  is  declared  blessed  who  "  meditateth  therein  day  and 
night,"  Ps.  i.  2  ;  which  hath  respect  unto  the  command  of  reading  and  meditating 
on  the  books  thereof  in  that  manner,  Josh.  i.  8.  That,  therefore,  which  is  intended  by 
this  word  is  the  entire  revelation  of  the  will  of  God,  given  unto  the  church  for  the  rule 
of  its  faith  and  obedience — that  is,  the  holy  Scrpiture. 

In  this  law  there  are  ™^J  "  wonderful  things,"  *^  signifies  to  be  "  wonderful," 
to  be  "  hidden,"  to  be  "  great  "  and  "  high  ;  "  that  which  men  by  the  use  of  reason 
cannot  attain  unto  or  understand  (hence  riitty  are  things  that  have  such  an  impression 


180  EXPOSITIONS    OF    THE    PSALMS. 

of  divine  wisdom  and  power  upon  them  as  that  they  are  justly  the  object  of  our  ad 
miration)  ;  that  which  is  too  hard  for  us  ;  as  Deut.  xvii.  8,  iyj  w  *"??< '? — "  If  a 
matter  be  too  hard  for  thee,"  hid  from  thee.  And  it  is  the  name  whereby  the 
miraculous  works  of  God  are  expressed,  Ps.  Ixxvii.  11,  Ixxviii.  11.  Wherefore,  these 
"  wonderful  things  of  the  law  "  are  those  expressions  and  effects  of  divine  wisdom  in 
the  Scripture  which  are  above  the  natural  reason  and  understanding  of  men  to  find  out 
and  comprehend.  Such  are  the  mysteries  of  divine  truth  in  the  Scripture,  especially 
because  Christ  is  in  them,  whose  name  is  "  Wonderful,"  Isa.  ix.  6  ;  for  all  the  great 
and  marvellous  effects  of  infinite  wisdom  meet  in  him. — John  Owen,  1616 — 1683. 

Verse  18. — "  Wondrous  things."  There  are  promises  in  God's  word  that  no  man 
has  ever  tried  to  find.  There  are  treasures  of  gold  and  silver  in  it  that  no  man  has 
taken  the  pains  to  dig  for.  There  are  medicines  in  it  for  the  want  of  knowledge  of 
which  hundreds  have  died.  It  seems  to  me  like  some  old  baronial  estate  that  has 
descended  to  a  man  who  lives  in  a  modern  house,  and  thinks  it  scarcely  worth  while 
to  go  and  look  into  the  venerable  mansion.  Year  after  year  passes  away  and  he 
pays  no  attention  to  it,  since  he  has  no  suspicion  of  the  valuable  treasures  it  contains, 
till,  at  last,  some  man  says  to  him,  "  Have  you  been  up  in  the  country  to  look  at  that 
estate  ?  "  He  makes  up  his  mind  that  he  will  take  a  look  at  it.  As  he  goes  through 
the  porch  he  is  surprised  to  set  the  skill  that  has  been  displayed  in  its  construction : 
he  is  more  and  more  surprised  as  he  goes  through  the  halls.  He  enters  a  large  room 
and  is  astonished  as  he  beholds  the  wealth  of  pictures  on  the  walls,  among  which  are 
portraits  of  many  of  his  revered  ancestors.  He  stands  in  amazement  before  them. 
There  is  a  Titians,  there  a  Raphael,  there  is  a  Correggio,  and  there  is  a  Giorgione.  He 
says,  "  I  never  had  any  idea  of  these  before."  "  Ah,"  says  the  steward,  "  there  is 
many  another  thing  that  you  know  nothing  about  in  the  castle,"  and  he  takes  him 
from  room  to  room  and  shows  carved  plate,  and  wonderful  statues,  and  the  man 
exclaims,  "  Here  I  have  been  for  a  score  of  years  the  owner  of  this  estate,  and  have 
never  before  known  what  things  were  in  it."  But  no  architect  ever  conceived  of 
such  an  estate  as  God's  word,  and  no  artist,  or  carver,  or  sculptor,  ever  conceived  of 
such  pictures,  and  carved  dishes,  and  statues  as  adorn  its  apartments.  It  contains 
treasures  that  silver,  and  gold,  and  precious  stones  are  not  to  be  mentioned  with. — 
Henry  Ward  Beecher,  1872. 

Verse  18. — "  That  I  may  behold  wondrous  things."  The  great  end  of  the  Word 
of  God  in  the  Psalmist's  time,  as  now,  was  practical ;  but  there  is  a  secondary  use 
here  referred  to,  which  is  worthy  of  consideration, — its  power  of  meeting  man's 
faculty  of  wonder.  God  knows  our  frame,  for  he  made  it,  and  he  must  have  adapted 
the  Bible  to  all  its  parts.  If  we  can  show  this,  it  may  be  another  token  that  the  book 
comes  from  Him  who  made  man  ....  That  God  has  bestowed  upon  man  the  faculty 
of  wonder  we  all  know.  It  is  one  of  the  first  and  most  constant  emotions  in  our 
nature.  We  can  see  this  in  children,  and  in  all  whose  feelings  are  still  fresh  and 
natural.  It  is  the  parent  of  the  desire  to  know,  and  all  through  life  it  is  urging  men 
to  enquire. — John  Ker. 

Verse  18. — "  Wondrous  things  out  of  thy  law."  In  cxviii.  we  had  the  "  wondrous  " 
character  of  redemption  ;  in  cxix.  we  have  the  "  wonders  "  (verses  18,  27,  129),  of 
God's  revelation. — William  Kay,  1871. 

Verses  18,  19. — When  I  cannot  have  Moses  to  tell  me  the  meaning,  saith  Saint 
Augustine,  give  me  that  Spirit  that  thou  gavest  to  Moses.  And  this  is  that  which 
every  man  that  will  understand  must  pray  for  :  this  David  prayed  for  ; — "  Open 
thou  mine  eyes  that  I  may  see  the  wonders  of  the  Law  ;  "  and  (verse  19)  "  hide  not  thy 
commandments  from  me."  And  Christ  saith,  "  If  you,  being  evil,  can  give  good  gifts 
to  your  children  ;  how  much  more  shall  your  heavenly  Father  give  his  Holy  Spirit 
to  them  that  ask  him  ?  "  so  that  then  we  shall  see  the  secrets  of  God. — Richard 
Stock  (—1626). 

Verse  19. — "  /  am  a  stranger  in  the  earth."  David  had  experience  of  peace  and 
war,  of  riches  and  poverty,  of  pleasure  and  woe.  He  had  been  a  private  and  public 
person  ;  a  shepherd,  a  painful  calling  ;  a  soldier,  a  bloody  trade  ;  a  courtier,  an 
honourable  slavery,  which  joineth  together  in  one  the  lord  and  the  parasite,  the  gentle 
man  and  the  drudge ;  and  he  was  a  king, — a  glorious  name,  filled  up  with  fears  and  cares. 
All  these  he  had  passed  through,  and  found  least  rest  when  he  was  at  the  highest,  less 
content  on  the  throne  than  in  the  sheepfolds.  All  this  he  had  observed  and  laid 
up  in  his  memory,  and  this  his  confession  is  an  epitome  and  brief  of  all ;  and  in  effect 
he  telleth  us,  that  whatsoever  he  had  seen  in  this  his  passage,  whatsoever  he  had 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES    17  TO  24       181 

enjoyed,  yet  he  found  nothing  so  certain  as  this, — that  he  had  found  nothing  certain, 
nothing  that  he  could  abide  with  or  would  abide  with  him,  but  that  he  was  still  as  a 
passenger  and  "  stranger  in  the  earth." — Anthony  Farindon,  1596 — 1658. 

Verse  19. — "  /  am  a  stranger  in  the  earth,"  etc.  As  a  sojourner,  he  hath  renounced 
the  world,  which  is  therefore  become  his  enemy  ;  as  "  a  stranger  "  he  is  fearful  of 
losing  his  way  ;  on  these  accounts  he  requesteth  that  God  would  compensate  the 
loss  of  earthly  comforts  by  affording  the  light  of  heaven  ;  that  he  would  not  "  hide 
his  commandments,"  but  show  and  teach  him  those  steps,  by  which  he  may  ascend 
toward  heaven,  rejoicing  in  hope  of  future  glory. — George  Home,  1730 — 1792. 

Verse  19. — "  7  am  a  stranger  in  the  earth."  This  confession  from  a  solitary 
wanderer  would  have  had  little  comparative  meaning  ;  but  in  the  mouth  of  one  who 
was  probably  surrounded  with  every  source  of  worldly  enjoyment,  it  shows  at  once 
the  vanity  of  "  earth's  best  joys,"  and  the  heavenly  tendency  of  the  religion  of  the 
Bible. — Charles  Bridges. 

Verse  19. — "  I  am  a  stranger  in  the  earth,"  etc.  1.  Every  man  here  upon  earth 
(especially  a  godly  man)  is  but  a  stranger  and  a  passenger.  2.  It  concerns  him  that 
is  a  stranger  to  look  after  a  better  and  a  more  durable  state.  Every  man  should  do 
so.  A  man's  greatest  care  should  be  for  that  place  where  he  lives  longest ;  therefore 
eternity  should  be  his  scope.  A  godly  man  will  do  so.  Those  whose  hearts  are  not 
set  upon  earthly  things,  they  must  have  heaven.  The  more  their  affections  are 
estranged  from  the  one,  the  more  they  are  taken  up  about  the  other  (Col.  iii.  2) ; 
heaven  and  earth  are  like  two  scales  in  a  balance,  that  which  is  taken  from  the  one 
is  put  into  the  other.  3.  There  is  no  sufficient  direction  how  to  obtain  this  durable 
estate,  but  in  the  word  of  God.  Without  this  we  are  but  like  poor  pilgrims  and  way 
faring  men  in  a  strange  country,  not  able  to  discern  the  way  home.  A  blessed  state 
is  only  sufficiently  revealed  in  the  word  :  "  Life  and  immortality  is  brought  to  light 
through  the  gospel  "  (2  Tim.  i.  10).  The  heathens  did  but  guess  at  it,  and  had  some 
obscure  sense  of  an  estate  after  this  life;  but  as  it  is  brought  to  light  with  most  clear 
ness  in  the  word,  so  the  way  thither  is  only  pointed  out  by  the  word.  It  is  the  word 
of  God  makes  us  wise  to  salvation,  and  which  is  our  line  and  rule  to  heavenly  Canaan  ; 
and  therefore  it  concerns  those  that  look  after  this  durable  state  to  consult  with  the 
word.  4.  There  is  no  understanding  God's  word  but  by  the  light  of  the  Spirit. 
"  There  is  a  spirit  in  man  :  and  the  inspiration  of  the  Almighty  giveth  them  under 
standing  "  (Job  xxxii.  8).  Though  the  word  have  light  in  it,  yet  the  spirit  of  man 
cannot  move  till  God  enlightens  us  with  that  lively  light  that  makes  way  for  the 
dominion  of  the  truth  in  our  hearts,  and  conveyeth  influence  into  our  hearts.  This 
is  the  light  David  begs  when  he  says,  "  Hide  not  thy  commandments  from  me."  David 
was  not  ignorant  of  the  Ten  Commandments,  of  their  sound  ;  but  he  begs  their 
spiritual  sense  and  use.  5.  If  we  would  have  the  Spirit  we  must  ask  it  of  God  in 
prayer  ;  for  God  gives  the  "  Spirit  to  them  that  ask  him  "  (Luke  xi.  13)  ;  and  there 
fore  we  must  say,  as  David,  "  O  send  out  thy  light  and  thy  truth  :  let  them  lead  me  : 
let  them  bring  me  unto  thy  holy  hill,  and  to  thy  tabernacles  "  (Ps.  xliii.  33). — Thomas 
Manton. 

Verse  19. — "  I  am  a  stranger  in  the  earth,"  etc.  When  a  child  is  born,  it  is  spoken 
of  sometimes  under  the  designation  of  "  a  little  stranger  1  "  Friends  calling  will  ask 
if,  as  a  privilege,  they  may  "  see  the  little  stranger."  A  stranger,  indeed  1  come 
from  far.  From  the  immensities.  From  the  presence,  and  touch,  and  being  of 
God  I  And  going — into  the  immensities  again — into,  and  through  all  the  unreckon- 
able  ages  of  duration. 

But  the  little  stranger  grows,  and  in  a  while  begins  to  take  vigorous  root.  He 
works,  and  wins,  and  builds,  and  plants,  and  buys,  and  holds,  and,  in  his  own  feeling, 
becomes  so  "  settled  "  that  he  would  be  almost  amused  with  anyone  who  should 
describe  him  as  a  stranger  now. 

And  still  life  goes  on,  deepening  and  widening  in  its  flow,  and  holding  in  itself 
manifold  and  still  multiplying  elements  of  interest.  Increasingly  the  man  is  caught 
by  these — like  a  ship,  from  which  many  anchors  are  cast  into  the  sea.  He  strives 
among  the  struggling,  rejoices  with  the  gay,  feels  the  spur  of  honour,  enters  the  race 
of  acquisition,  does  some  hard  and  many  kindly  things  by  turns  ;  multiplies  his 
engagements,  his  relationships,  his  friends,  and  then — just  when  after  such  prepara 
tions,  life  ought  to  be  fully  beginning,  and  opening  itself  out  into  a  great,  restful,  sunny 
plain — lo  !  the  shadows  begin  to  fall,  which  tell,  too  surely,  that  it  is  drawing  fast 
to  a  close.  The  voice,  which,  soon  or  late,  everyone  must  hear,  is  calling  for  "the 
little  stranger,"  who  was  born  not  long  ago,  whose  first  lesson  is  over,  and  who  is 


182  EXPOSITIONS    OF    THE    PSALMS. 

wanted  now  to  enter  by  the  door  called  death,  into  another  school.  And  the  stranger 
is  not  ready.  He  has  thrown  out  so  many  anchors,  and  they  have  taken  such  a  fast 
hold  of  the  ground  that  it  will  be  no  slight  matter  to  raise  them.  He  is  settled.  He 
has  no  pilgrim's  staff  at  hand  ;  and  his  eye,  familiar  enough  with  surrouding  things, 
is  not  accustomed  to  the  onward  and  ascending  way,  cannot  so  well  measure  the 
mountain  altitude,  or  reckon  the  far  distance.  The  progress  of  time  has  been  much 
swifter  than  the  progress  of  his  thought.  Alas  1  he  has  made  one  long  mistake. 
He  has  "  looked  at  the  things  which  are  seen,"  and  forgotten  the  things  which  are 
not  seen.  And  "  the  things  which  are  seen  "  are  temporal,  and  go  with  time  into 
extinction  ;  while  "  those  which  are  not  seen,  are  eternal."  And  so  there  is  hurry, 
and  confusion,  and  distress  in  the  last  hours,  and  in  the  going  away.  Now,  all  this 
may  be  obviated  and  escaped,  thoroughly,  if  a  man  will  but  say — "  /  am  a  stranger 
in  the  earth  :  hide  not  thy  commandments  from  me." — Alexander  Raleigh,  in  "  The 
Little  Sanctuary,  and  other  Meditations."  1872. 

Verse  19. — "  I  am  a  stranger  in  the  earth,"  etc.  In  the  law,  God  recommends 
strangers  to  the  care  and  compassion  of  his  people  ;  now  David  returns  the  arguments 
to  him,  to  persuade  him  to  deal  kindly  with  him. — Robert  Leighton,  1611 — 1684. 

Verse  19. — "  In  the  earth."  He  makes  no  exception  here  ;  the  whole  earth  he 
acknowledged  a  place  of  his  pilgrimage.  Not  only  when  he  was  banished  among 
the  Moabites  and  Philistines  was  he  a  stranger;  but  even  when  he  lived  peaceably 
at  home  in  Canaan,  still  he  thinks  himself  a  stranger.  This  consideration  moved 
godly  Basil  to  despise  the  threatening  of  Modestus,  the  deputy  of  Valens  the  emperor, 
when  he  braved  him  with  banishment.  Ab  exilii  metu  liber  sum,  unam  hominum 
cognoscens  esse  patriam,  paradisum  omnem  autem  terram  commune  natures  exilium. 
And  it  shall  move  us  to  keep  spiritual  sobriety  in  the  midst  of  pleasures,  if  we  remem 
ber  that  in  our  houses,  at  our  own  fireside,  and  in  our  own  beds,  we  are  but  strangers 
from  which  we  must  shortly  remove,  to  give  place  to  others. — William  Cowper. 

Verse  19. — "  Hide  not  thy  commandments  from  me."  The  manner  of  David's 
reasoning  is  this.  I  am  here  a  stranger  and  I  know  not  the  way,  therefore,  Lord, 
direct  me.  The  similitude  is  taken  from  passengers,  who  coming  to  an  uncouth 
country  where  they  are  ignorant  of  the  way,  seek  the  benefit  of  a  guide.  But  the 
dissimilitude  is  here  :  in  any  country  people  can  guide  a  stranger  to  the  place  where 
he  would  be  ;  but  the  dwellers  of  the  earth  cannot  show  the  way  to  heaven  ;  and 
therefore  David  seeks  no  guide  among  them,  but  prays  the  Lord  to  direct  him. — 
William  Cowper. 

Verse  19. — "  Hide  not  thy  commandments  from  me."  There  is  a  hiding  of  the 
word  of  God  when  means  to  hear  it  explained  by  preachers  are  wanting  ;  and  there 
is  a  hiding  of  the  comfortable  and  lively  light  of  the  Spirit,  who  must  quicken  the 
word  unto  us.  From  both  those  evils  we  may,  and  we  should,  pray  to  be  saved. — 
David  Dickson. 

Verse  20. — "  My  soul  breaketh,"  etc.  Here  is  a  protestation  of  that  earnest 
desire  he  had  to  the  obedience  of  the  word  of  God  ;  he  amplifies  it  two  ways  :  first, 
it  was  no  light  motion,  but  such  as  being  deeply  rooted  made  his  heart  to  break 
when  he  saw  that  he  could  not  do  in  the  obedience  thereof  what  he  would.  Next, 
it  was  no  vanishing  motion,  like  the  morning  dew  ;  but  it  was  permanent,  omni 
tempore,  he  had  it  at  all  times. — William  Cowper. 

Verse  20. — "  My  soul  breaketh  for  the  longing,"  as  one  that  with  straining  breaks 
a  vein. — William  Gurnall. 

Verse  20. — "  My  soul  breaketh,"  etc.  This  breaking  is  by  rubbing,  chafing,  or 
crushing.  The  spirit  was  so  fretted  with  its  yearning  desire  after  the  things  which 
Jehovah  had  spoken,  that  it  was  broken  as  by  heavy  friction.  The  "  longing  "  to 
find  out  and  follow  the  hidden  wonders  was  almost  unbearable.  This  longing 
continued  with  the  Psalmist  "  at  all  times,"  or  "  in  every  season."  Prosperity  could 
not  make  him  forget  it ;  adversity  could  not  quench  it.  In  sickness  or  health,  in 
happiness  or  sadness,  in  company  or  alone,  nothing  overcame  that  longing.  "The 
wondrous  things"  were  so  wonderful,  and  still  so  hidden.  To  see  a  little  of  "  the  beauty 
of  the  Lord  "  is  to  get  to  know  how  much  there  is  which  we  fail  to  see,  and  thus  to 
long  more  than  ever.  He  who  pursues  ardently  the  wonders  of  the  word  of  the 
Lord,  will  never  set  that  longing  at  rest  as  long  as  he  remains  "  in  the  earth."  It  is 
only  when  we  shall  "  be  like  him,"  and  "  shall  see  him  as  he  is,"  that  we  shall  cry 
"  Enough,  Lord  I  "  "I  shall  be  satisfied  when  I  awake  in  thy  likeness." — F.  G. 
Marchant. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES    17   TO   24.     183 

Verse  20. — "  My  soul  breakelh  for  the  longing."  For  the  earnest  desire.  "  That 
it  hath  unto  thy  judgments  at  all  times."  Thy  law  ;  thy  commands.  This  was  a 
constant  feeling.  It  was  not  fitful,  or  spasmodic.  It  was  the  steady,  habitual  state 
of  the  soul  on  the  subject.  He  had  never  seen  enough  of  the  beauty  and  glory  of 
the  law  of  God  to  feel  that  all  the  wants  of  his  nature  were  satisfied,  or  that  he  could 
see  and  know  no  more ;  he  had  seen  and  felt  enough  to  excite  in  him  an  ardent 
desire  to  be  made  fully  acquainted  with  all  that  there  is  in  the  law  of  God. — Albert 
Barnes. 

Verse  20. — "  My  soul  breakelh  for  the  longing,"  etc.  The  desire  after  God's 
appointments  becomes  painfully  intense.  A  longing — an  intense  longing — for  the 
judgments  of  the  Lord  at  all  times.  These  are  the  particulars  of  his  breaking  soul. 
His  whole  mind  is  toward  the  things  of  God.  He  prays  that  he  may  behold  the 
wondrous  things  of  Jehovah's  law,  and  that  he  may  not  hide  his  commandments  from 
him  ;  and  here  his  soul  breaks  for  longing  towards  his  judgments  at  all  times.  The 
state  of  the  Psalmist's  mind  would  not  lead  us  here  to  suppose  that  he  was  awaiting 
the  manifestation  of  the  Lord's  judgments  in  vindicating  his  cause  against  ungodly 
men,  or  that  he  was  longing  for  opportunity  of  fulfilling  all  the  deeds  of  righteousnes 
towards  his  fellow-men  ;  for  this  he  was  doing  to  the  utmost.  Evidently  he  is 
intent  upon  the  ordinances  of  religion,  which  were  called  "judgments"  in  reference 
to  the  solemn  sanctions  with  which  they  were  enjoined.  The  man  of  God  so  longed 
to  join  with  the  Lord's  people  in  these,  that  his  heart  was  ready  to  break  with  desire, 
as  he  was  forced  from  place  to  place  in  the  wilderness.  The  renewed  heart  is  here. 
Another  might  long  to  be  delivered  from  persecution,  to  be  at  rest,  to  be  restored 
to  home,  relations,  and  comfort.  The  man  of  God  could  not  but  desire  those  natural 
enjoyments ;  but,  over  all,  his  holy  mind  longed  with  ardour  for  the  celebration  of 
Jehovah's  worship. — John  Stephen. 

Verse  20. — "  Thy  judgments."  God's  judgments  are  of  two  sorts  :  first,  his  com 
mands  ;  so  called  because  by  them  right  is  judged  and  discerned  from  wrong.  Next, 
his  plagues  executed  upon  transgressors  according  to  his  word.  David  here  refers 
to  the  first.  Let  men  who  have  not  the  like  of  David's  desire,  remember,  that  they 
whose  heart  cannot  break  for  transgressing  God's  word  because  they  love  it,  shall  find 
the  plagues  of  God  to  bruise  their  body  and  break  their  heart  also.  Let  us  delight 
in  the  first  sort  of  these  judgments,  and  the  second  shall  never  come  upon  us. — William 
Cowper. 

Verse  20. — Mark  that  word,  "at  all  times."  Bad  men  have  their  good  moods,  as 
good  men  have  their  bad  moods.  A  bad  man  may,  under  gripes  of  conscience,  a 
smarting  rod,  the  approaches  of  death,  or  the  fears  of  hell,  or  when  he  is  sermon  sick, 
cry  out  to  the  Lord  for  grace,  for  righteousness,  for  holiness  ;  but  he  is  the  only 
blessed  man  that  hungers  and  thirsts  after  righteousness  at  all  times. — Thomas 
Brooks,  1608—1680. 

Verse  20. — "  At  all  times."  Some  prize  the  word  in  adversity,  when  they  have 
no  other  comfort  to  live  upon  ;  then  they  can  be  content  to  study  the  word  to  comfort 
them  in  their  distresses  ;  but  when  they  are  well  at  ease,  they  despise  it.  But  David 
made  use  of  it  "  at  all  times  ;  "  in  prosperity,  to  humble  him  ;  in  adversity,  to 
comfort  him ;  in  the  one,  to  keep  him  from  pride ;  in  the  other,  to  keep  him  from 
despair  in  affliction,  the  word  was  his  cordial ;  in  worldly  increase,  it  was  his  antidote ; 
and  so  at  all  times  his  heart  was  carried  out  to  the  word  either  for  one  necessity  or 
another. — Thomas  Manton. 

Verse  20. — "  At  all  times."  How  few  are  there  even  among  the  servants  of  God 
who  know  anything  of  the  intense  feeling  of  devotion  here  expressed  !  O  that  our 
cold  and  stubborn  hearts  were  warmed  and  subdued  by  divine  grace,  that  we  might 
be  ready  to  faint  by  reason  of  the  longing  which  he  had  "  at  all  times  "  for  the  judg 
ments  of  our  God.  How  fitful  are  our  best  feelings  I  If  to-day  we  ascend  the  mount 
of  communion  with  God,  to-morrow  we  are  in  danger  of  being  again  entangled  with 
the  things  of  earth.  How  happy  are  they  whose  hearts  are  "  at  all  times  "  filled 
with  longings  after  fellowship  with  the  great  and  glorious  object  of  their  love ! — 
John  M orison,  1829. 

Verse  20. — If  you  read  the  lives  of  good  men,  who  have  been,  also,  intellectually 
great,  you  will  be  struck,  I  think,  even  to  surprise,  a  surprise,  however,  which  will 
not  be  unpleasant,  to  find  them,  at  the  close  of  life,  in  their  own  estimation  so  ignorant, 
so  utterly  imperfect,  so  little  the  better  of  the  long  life-lesson.  Dr.  Chalmers,  after 
kindling  churches  and  arousing  nations  to  their  duties,  summed  up  his  own  attain 
ments  in  the  word  "  desirousness,"  and  took  as  the  text  that  best  described  his  inner 


184  EXPOSITIONS    OF    THE    PSALMS. 

state,  that  passionate,  almost  painful  cry  of  David,  "  My  soul  breaketh  for  the  longing 
that  it  hath  unto  thy  judgments."  But  how  grand  was  the  attainment  1  To  be  in  old 
age  as  simple  as  a  little  child  before  God  1  To  be  still  learning  at  threescore  years 
and  ten  1  How  beautiful  seem  the  great  men  in  their  simplicity  1 — Alexander  Raleigh, 
in  "  The  Little  Sanctuary,"  1872. 

Verse  21. — "  Thou  hast  rebuked  the  proud  that  are  cursed."  If  the  proud  escape 
here,  as  sometimes  they  do,  hereafter  they  shall  not ;  for,  "  the  proud  man  is  an 
abomination  to  the  Lord ;  "  Prov.  xvi.  5.  God  cannot  endure  him  ;  Ps.  ci.  5.  And 
what  of  that  ?  Tu  perdes  superbos,  Thou  shalt  destroy  the  proud.  The  very  heathens 
devised  the  proud  giants  struck  with  thunder  from  heaven.  And  if  God  spared  not 
the  angels,  whom  he  placed  in  the  highest  heavens,  but  for  their  pride  threw  them  down 
headlong  to  the  nethermost  hell,  how  much  less  shall  he  spare  the  proud  dust  and  ashes 
of  the  sons  of  men,  but  shall  cast  them  from  the  height  of  their  earthly  altitude  to 
the  bottom  of  that  infernal  dungeon  1  "  Humility  makes  men  angels  ;  pride  makes 
angels  devils ; "  as  that  father  said :  I  may  well  add,  makes  devils  of  men.  AXafocdaj 
o0™  fKfcvyei  Sucty,  says  the  heathen  poet,  Menander  ;  "  Never  soul  escaped  the 
revenge  of  pride,"  never  shall  escape  it.  So  sure  as  God  is  just,  pride  shall  not  go 
unpunished.  I  know  now  we  are  all  ready  to  call  for  a  bason,  with  Pilate,  and  to 
wash  our  hands  from  this  foul  sin.  Honourable  and  beloved,  this  vice  is  a  close 
one  ;  it  will  cleave  fast  to  you  ;  yea,  so  close  that  ye  can  hardly  discern  it  from  a 
piece  of  yourselves  :  this  is  it  that  aggravates  the  danger  of  it.  For,  as  Aquinas 
notes  well,  some  sins  are  more  dangerous,  propter  vehementiam  impugnationis,  "  for 
the  fury  of  their  assault ;  "  as  the  sin  of  anger  :  others  for  their  correspondence 
to  nature  ;  as  the  sins  of  lust :  other,  propter  latentiam  sui,  "  for  their  close  skulking  " 
in  our  bosom  ;  as  the  sin  of  pride.  Oh,  let  us  look  seriously  into  the  corners  of  our 
false  hearts,  even  with  the  lanthorn  of  God's  law,  and  find  out  this  subtle  devil ; 
and  never  give  peace  to  our  souls  till  we  have  dispossessed  him.  Down  with  your 
proud  plumes,  O  ye  glorious  peacocks  of  the  world  :  look  upon  your  black  legs,  and 
your  snake-like  head  :  be  ashamed  of  your  miserable  infirmities  :  else,  God  will 
down  with  them  and  yourselves  in  a  fearful  vengeance.  There  is  not  the  holiest  of 
us  but  is  this  way  faulty  :  oh,  let  us  be  humbled  by  our  repentance,  that  we  may  not 
be  brought  down  to  everlasting  confusion  :  let  us  be  cast  down  upon  our  knees, 
that  we  may  not  be  cast  down  upon  our  faces.  For  God  will  make  good  his  own 
word,  one  way  ;  "  A  man's  pride  shall  bring  him  low." — Joseph  Hall,  1574 — 1656. 

Verse  21. — "  Thou  hast  rebuked  the  proud."  Let  the  histories  of  Cain,  Pharaoh, 
Haman,  Nebuchadnezzar,  and  Herod,  exhibit  the  proud  under  the  rebuke  and  curse 
of  God.  He  abhors  their  persons  and  their  offerings  :  he  "knows  them  afar  off:" 
he  "  resisteth  them  :  "  he  scattereth  them  in  the  imaginations  of  their  hearts." 
Yet  more  especially  hateful  are  they  in  his  sight,  when  cloaking  themselves  under  a 
spiritual  garb, — "  which  say,  Stand  by  thyself,  come  not  near  to  me  :  for  I  am  holier 
than  thou.  These  are  a  smoke  in  my  nose,  a  fire  that  burneth  all  the  day."  David 
and  Hezekiah  are  instructive  beacons  in  the  church,  that  God's  people,  whenever 
they  give  place  to  the  workings  of  a  proud  heart,  must  not  hope  to  escape  his  rebuke. 
"  Thou  wast  a  God  that  forgavest  them,  though  thou  tookest  vengeance  on  their 
inventions  :  "  Ps.  xcix.  8. — Charles  Bridges. 

Verse  21. — "  Thou  hast  rebuked  the  proud."  David  addeth  another  reason  whereby 
he  is  more  enflamed  to  pray  unto  God  and  to  address  himself  unto  him  to  be  taught 
in  his  word  ;  to  wit,  when  he  seeth  that  he  hath  so  "  rebuked  the  proud."  For  the 
chastisements  and  punishments  which  God  layeth  upon  the  faithless  and  rebellious 
should  be  a  good  instruction  for  us  ;  as  it  is  said  that  God  hath  executed  judgment, 
and  that  the  inhabitants  of  the  land  should  learn  his  righteousness.  It  is  not  without 
cause  that  the  prophet  Isaiah  also  hath  so  said  ;  for  he  signifleth  unto  us  that  God 
hath  by  divers  and  sundry  means  drawn  us  unto  him,  and  that  chiefly  when  he 
teacheth  us  to  fear  his  majesty.  For  without  it,  alas,  we  shall  soon  become  like 
unto  brute  beasts  :  if  God  lay  the  bridle  on  our  necks,  what  license  we  will  give 
unto  ourselves  experience  very  well  teacheth  us.  Now  God  seeing  that  we  are  so 
easily  brought  to  run  at  random,  sendeth  us  examples,  because  he  would  bring  us  to 
walk  in  fear  and  carefully. — John  Calvin. 

Verse  21. — "  The  proud."  This  is  a  style  commonly  given  to  the  wicked  ;  because 
as  it  is  our  oldest  evil,  so  is  it  the  strongest  and  first  that  strives  in  our  corrupt  nature 
to  carry  men  to  transgress  the  bounds  appointed  by  the  Lord.  From  the  time  that 
pride  entered  into  Adam's  heart,  that  he  would  be  higher  than  God  had  made  him, 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   17   TO  24.      185 

he  spared  not  to  eat  of  the  forbidden  tree.  And  what  else  is  the  cause  of  all  trans 
gression,  but  that  man's  ignorant  pride  will  have  his  will  preferred  to  the  will  of 
God. — William  Cotvper. 

Verse  21. — "  The  proud."  Peter  speaks  of  the  proud,  as  if  they  did  challenge 
God  like  champions,  and  provoke  him  like  rebels,  so  that  unless  he  did  resist  them, 
they  would  go  about  to  deprive  him  of  his  rule,  as  Korah,  Dathan,  and  Abiram  under 
mined  Moses.  Num.  xvi. 

For  so  the  proud  man  saith,  I  will  be  like  the  highest,  Isa.  xiv.,  and,  if  he  could, 
above  the  highest  too.  This  is  the  creature  that  was  taken  out  of  the  dust,  Gen.  ii.  7, 
and  so  soon  as  he  was  made,  he  opposed  himself  against  that  majesty  which  the  angels 
adore,  the  thrones  worship,  the  devils  fear,  and  the  heavens  obey.  How  many  sins 
are  in  this  sinful  world  I  and  yet,  as  Solomon  saith  of  the  good  wife,  Prov.  xxxi.  29, 
"  Many  daughters  have  done  virtuously,  but  thou  surmountest  them  all  ;  "  so  may 
I  say  of  pride,  many  sins  have  done  wickedly,  but  thou  surmountest  them  all ;  for 
the  wrathful  man,  the  prodigal  man,  the  lascivious  man,  the  surfeiting  man,  the 
slothful  man,  is  rather  an  enemy  to  himself  than  to  God  ;  but  the  proud  man  sets 
himself  against  God,  because  he  doth  against  his  laws  ;  he  maketh  himself  equal  with 
God,  because  he  doth  all  without  God,  and  craves  no  help  of  him ;  he  exalteth  himself 
above  God,  because  he  will  have  his  own  will  though  it  be  contrary  to  God's  will. 
As  the  humble  man  saith,  Not  unto  us,  Lord,  not  unto  us,  but  to  thy  name  give 
the  glory,  Ps.  cxv.  i.  ;  so  the  proud  man  saith,  Not  unto  Him,  not  unto  Him,  but 
unto  us  give  the  glory.  Like  unto  Herod  which  took  the  name  of  God,  and  was 
honoured  of  all  but  the  worms,  and  they  showed  that  he  was  not  a  god,  but  a  man, 
Acts  xii.  21.  Therefore  proud  men  may  be  called  God's  enemies,  because  as  the 
covetous  pull  riches  from  men,  so  the  proud  pull  honour  from  God.  Beside,  the 
proud  man  hath  no  cause  to  be  proud,  as  other  sinners  have  ;  the  covetous  for  riches, 
the  ambitious  for  honour,  the  voluptuous  for  pleasure,  the  envious  for  wrong,  the 
slothful  for  ease  ;  but  the  proud  man  hath  no  cause  to  be  proud,  but  pride  itself, 
which  saith,  like  Pharaoh,  "  I  will  not  obey,"  Exod.  v.  2. — Henry  Smith,  1560 — 1591. 

Verse  21. — "  Proud  that  are  cursed." — Proud  men  endure  the  curse  of  never 
having  friends  ;  not  in  prosperity,  because  they  know  nobody  ;  not  in  adversity, 
because  then  nobody  knows  them. — John  Whitecross,  in  "  Anecdotes  illustrative  of  the 
Old  Testament." 

Verse  21. — This  use  of  God's  judgments  upon  others  must  we  make  to  ourselves  ; 
first,  that  we  may  be  brought  to  acknowledge  our  deserts,  and  so  may  fear  ;  and, 
next,  that  we  may  so  behold  his  justice  upon  the  proud  that  we  may  have  assurance 
of  his  mercy  to  the  humble.  This  is  hard  to  flesh  and  blood  ;  for  some  can  be  brought 
to  rejoice  at  the  destructon  of  others,  and  cannot  fear ;  and  others,  when  they  are 
made  to  fear,  cannot  receive  comfort.  But  those  which  God  hath  joined  together 
let  us  not  separate  :  therefore  let  us  make  these  uses  of  God's  judgments. — Richard 
Greenham. 

Verse  22. — "  Remove  from  me  reproach  and  contempt."  Here  David  prays  against 
the  reproach  and  contempt  of  men  ;  that  they  might  be  removed,  or,  as  the  word  is, 
rolled  from  off  him.  This  intimates  that  they  lay  upon  him,  and  neither  his  greatness 
nor  his  goodness  could  secure  him  from  being  libelled  and  lampooned  :  some  despise 
him  and  endeavoured  to  make  him  mean,  others  reproached  him  and  endeavoured 
to  make  him  odious.  It  has  often  been  the  lot  of  those  that  do  well  to  be  ill  spoken 
of.  It  intimates,  that  this  burden  lay  heavy  upon  him.  Hard  words  indeed  and 
foul  words  break  no  bones,  and  yet  they  are  very  grievous  to  a  tender  and  ingenuous 
spirit :  therefore  David  prays,  Lord,  "  remove  "  them  from  me,  that  I  may  not  be 
thereby  either  driven  from  any  duty,  or  discouraged  in  it. — Matthew  Henry. 

Verse  22. — "  Remove  from  me  reproach  and  contempt,"  etc.  In  the  words  (as 
in  most  of  the  other  verses)  you  have, — 1.  A  request :  "  Remove  from  me  reproach 
and  contempt."  2.  A  reason  and  argument  to  enforce  the  request :  "  For  I  have 
kept  thy  testimonies." 

First,  for  the  request,  "  Remove  from  me  reproach  and  contempt ;  "  the  word 
signifies,  Roll  from  upon  me,  let  it  not  come  at  me,  or  let  it  not  stay  with  me.  And  then 
the  argument :  "  for  I  have  kept  thy  testimonies."  The  reason  may  be  either  thus  : 
(1)  He  pleads  that  he  was  innocent  of  what  was  charged  upon  him,  and  had  not 
deserved  those  aspersions.  (2)  He  intimates  that  it  was  for  his  obedience,  for  this 
very  cause,  that  he  had  kept  the  word,  therefore  was  reproach  rolled  upon  him.  (3) 
It  may  be  conceived  thus,  that  his  respect  to  God's  word  was  not  abated  by  this 


186  EXPOSITIONS    OF    THE    PSALMS. 

reproach,  he  still  kept  God's  testimonies,  how  wicked  soever  he  did  appear  in  the 
eyes  of  the  world.  It  is  either  an  assertion  of  his  innocency,  or  he  shows  the  ground 
why  this  reproach  came  upon  him,  or  he  pleads  that  his  respect  to  God  and  his 
service  was  not  lessened,  whatever  reproach  he  met  with  in  the  performance  of  it. 
The  points  from  hence  are  many.  1.  It  is  no  strange  thing  that  they  which 
keep  God's  testimonies  should  be  slandered  and  reproached.  2.  As  it  is  the  usual 
lot  of  God's  people  to  be  reproached  ;  so  it  is  very  grievous  to  them,  and  heavy  to 
bear.  3.  It  being  grievous,  we  may  lawfully  seek  the  removal  of  it.  So  doth  David, 
and  so  may  we,  with  submission  to  God's  will.  4.  In  removal  of  it,  it  is  best  to 
deal  with  God  about  it ;  for  God  is  the  great  witness  of  our  sincerity,  as  knowing 
all  things,  and  so  to  be  appealed  to  in  the  case.  Again,  God  is  the  most  powerful 
asserter  of  our  innocency  ;  he  hath  the  hearts  and  tongues  of  men  in  his  own  hands, 
and  can  either  prevent  the  slanderer  from  uttering  reproach,  or  the  hearer  from  the 
entertainment  of  the  reproach.  He  that  hath  such  power  over  the  consciences  of 
men  can  clear  up  our  innocency  ;  therefore  it  is  best  to  deal  with  God  about  it ;  and 
prayer  many  times  proves  a  better  vindication  than  an  apology.  5.  In  seeking  relief 
with  God  from  this  evil,  it  is  a  great  comfort  and  ground  of  confidence  when  we  are 
innocent  of  what  is  charged.  In  some  cases  we  must  humble  ourselves,  and  then 
God  will  take  care  for  our  credit ;  we  must  plead  guilty  when,  by  our  own  fault,  we 
have  given  occasion  to  the  slanders  of  the  wicked  :  so,  "  Turn  away  my  reproach 
which  I  fear  ;  for  thy  judgments  are  good  "  (Ps.  cxix.  39).  "  My  reproach,"  for  it 
was  in  part  deserved  by  himself,  and  therefore  he  feared  the  sad  consequences  of  it, 
and  humbled  himself  before  God.  But  at  other  times  we  may  stand  upon  our  in 
tegrity,  as  David  saith  here  :  "  Turn  away  my  reproach  which  I  fear :  for  thy  judg 
ments  are  good." — Thomas  Manton. 

Verse  23. — "  Princes  also  did  sit,"  under  the  shadow  of  justice,  "  and  speak  against 
me."  Now  this  was  a  great  temptation  to  David,  that  he  was  not  only  mocked  and 
scorned  at  the  taverns  and  inns,  being  there  blazoned  by  dissolute  jesters  and  scoffers, 
and  talked  of  in  the  streets  and  market-place  ;  but  even  in  the  place  of  justice  (which 
ought  to  be  holy)  ;  it  could  not  therefore  be  chosen  but  that  they  also  would  utterly 
defame  and  slander  him,  and  condemn  him  to  be,  as  it  were,  a  most  wicked  and 
cursed  man.  When  David  then  did  see  that  he  was  thus  unjustly  entreated  and 
handled,  he  maketh  his  complaint  unto  God  and  sayeth,  "  O  Lord,  the  princes  and 
governors  themselves  do  sit  and  speak  evil  against  me  ;  and  yet  for  all  that  I  have 
kept  thy  testimonies."  Here  in  sum  we  are  to  gather  out  of  this  place,  that  if  it  so 
fall  out,  when  we  have  walked  uprightly  and  in  a  good  conscience,  that  we  are  falsely 
slandered,  and  accused  of  this  and  that  whereof  we  never  once  thought ;  yet  ought 
we  to  bear  all  things  patiently  ;  for  let  us  be  sure  of  that,  that  we  are  not  better  than 
David,  whatever  great  protestation  of  our  integrity  and  purity  we  may  dare  to  make. 
— John  Calvin. 

Verse  23. — "  But  thy  servant  did  meditate  in  thy  statutes."  As  husbandmen,  when 
their  ground  is  overflowed  by  waters,  make  ditches  and  water-furrows  to  carry  it 
away ;  so,  when  our  minds  and  thoughts  are  overwhelmed  with  trouble,  it  is  good 
to  divert  them  to  some  other  matter.  But  every  diversion  will  not  become  saints, 
it  must  be  a  holy  diversion  :  "  In  the  multitude  of  my  thoughts  within  me  thy  com 
forts  delight  my  soul  "  (Psalm  xciv.  19).  The  case  was  the  same  with  that  of  the 
text,  when  the  throne  of  iniquity  frameth  mischief  by  a  law  ;  as  you  shall  see  here, 
when  he  had  many  perplexed  thoughts  about  the  abuse  of  power  against  himself. 
But  now  where  lay  his  ease  in  diversion  ?  Would  every  diversion  suit  his  purpose  ? 
No  ;  "  Thy  comforts," — comforts  of  God's  allowance,  of  God's  providing,  comforts 
proper  to  saints.  Wicked  men  in  trouble  run  to  their  pot  and  pipe,  and  games  and 
sports,  and  merry  company,  and  so  defeat  the  providence  rather  than  improve  it : 
but  David,  who  was  God's  servant,  must  have  God's  comforts.  So,  elsewhere,  when 
his  thoughts  were  troubled  about  the  power  of  the  wicked  :  "I  went  into  the  sanctuary 
of  God  ;  then  understood  I  their  end  "  (Psalm  Ixxiii.  17).  He  goeth  to  divert  his 
mind  by  the  use  of  God's  ordinances,  and  so  cometh  to  be  settled  against  the  tempta 
tion. — Thomas  Manton. 

Verse  23. — "  But  thy  servant  did  meditate  in  thy  statutes." — Perceive  here  the 
armour  by  which  David  fights  against  his  enemy.  Arma  justi  quibus  omnes  adver- 
sariorum  repellit  impetus,  his  weapons  are  the  word  and  prayer.  He  renders  not 
injury  for  injury,  reproach  for  reproach.  It  is  dangerous  to  fight  against  Satan  or 
his  instruments  with  their  own  weapons ;  for  so  they  shall  easily  overcome  us.  Let 


PSALM   ONE  HUNDRED  AND  NINETEEN— VERSES   17  TO  24.       187 

us  fight  with  the  armour  of  God — the  exercises  of  the  word  and  prayer  :  for  a  man 
may  peaceably  rest  in  his  secret  chamber,  and  in  these  two  see  the  miserable 
end  of  all  those  who  are  enemies  to  God's  children  for  God's  sake. — William 
Cowper. 

Verse  23. — "  Thy  statutes."  It  is  impossible  to  live  either  Christianly  or  comfort 
able  without  the  daily  use  of  Scripture.  It  is  absolutely  necessary  for  our  direction 
in  all  our  ways  before  we  begin  them,  and  when  we  have  ended  them,  for  the  warrant 
of  our  approbation  of  them,  for  resolving  of  our  doubts,  and  comforting  us  in  our 
griefs.  Without  it  our  conscience  is  a  blind  guide,  and  leadeth  us  in  a  mist  of  ignor 
ance,  error,  and  confusion.  Therein  we  hear  God  speaking  to  us,  declaring  his  good 
will  to  us  concerning  our  salvation,  and  the  way  of  our  obedience  to  meet  him  in  his 
good  will.  What  book  can  we  read  with  such  profit  and  comfort  ?  For  matter,  it 
is  wisdom  :  for  authority,  it  is  divine  and  absolute  :  for  majesty,  God  himself  under 
common  words  and  letters  expressing  an  unspeakable  power  to  stamp  our  heart. 
Where  shall  we  find  our  minds  so  enlightened,  our  hearts  so  deeply  affected,  our  con 
science  so  moved,  both  for  casting  us  down  and  raising  us  up  ?  I  cannot  find  in  all 
the  books  of  the  world,  such  an  one  speak  to  me,  as  in  Scripture,  with  so  absolute 
a  conquest  of  all  the  powers  of  my  soul. 

Contemners  of  Scripture  lack  food  for  their  souls,  light  for  their  life,  and  weapons 
for  their  spiritual  warfare  ;  but  the  lovers  of  Scripture  have  all  that  furniture.  Therein 
we  hear  the  voice  of  our  Beloved,  we  smell  the  savour  of  his  ointments,  and  have 
daily  access  unto  the  art  of  propitiation.  If  in  our  knowledge  we  desire  divinity, 
excellency,  antiquity,  and  efficiency,  we  cannot  find  it,  but  in  God's  word  alone.  It 
is  the  extract  of  heavenly  wisdom,  which  Christ  the  eternal  Word  brought  out  of  the 
bosom  of  his  Father.— William  Struther,  1633. 

Verses  23,  24. — The  two  last  verses  of  this  section  contain  two  protestations  of 
David's  honest  affection  to  the  word.  The  first  is,  that  albeit  he  was  persecuted 
and  evil  spoken  of,  and  that  by  great  and  honourable  men  of  the  world,  such  as 
Saul,  and  Abner,  and  Ahithophel ;  yet  did  he  still  meditate  in  the  statutes  of  God. 
It  is  a  hard  temptation  when  the  godly  are  troubled  by  any  wicked  men  ;  but  much 
harder  when  they  are  troubled  by  men  of  honour  and  authority.  And  that,  first, 
by  reason  of  their  place  :  the  greater  power  they  have,  the  greater  peril  to  encounter 
with  their  displeasure  ;  therefore  said  Solomon,  "  The  wrath  of  a  king  is  as  messen 
gers  of  death."  Next,  because  authorities  and  powers  are  ordained  by  God,  not  for 
the  terror  of  the  good,  but  of  the  evil  :  Rom.  xiii.  3.  And  therefore  it  is  no  small 
grief  to  the  godly,  when  they  find  them  abused  to  a  contrary  end  :  that  where  a 
ruler  should  be  to  good  men  like  rain  to  the  fields  new  mown,  he  becomes  a  favourer 
of  evil  men  and  a  persecutor  of  the  good.  Then  justice  is  turned  into  wormwood ; 
that  which  should  bring  comfort  to  such  as  fear  God,  is  abused  to  oppress  them. 
And  therefore  it  should  be  accounted  a  great  benefit  of  God,  when  he  gives  a  people 
good  and  religious  rulers. — William  Cowper. 

Verses  23,  51. — If  the  119th  Psalm  came  from  the  pen  of  David,  as  multitudes 
believe,  then  I  do  not  wonder  that  many  have  connected  its  composition  with  his 
residence  in  the  school  of  the  prophets  of  Naioth.  The  calm  in  which  he  then  found 
himself,  and  the  studies  which  he  then  prosecuted,  might  well  have  led  his  musings 
in  the  direction  of  that  alphabetic  code,  while  there  are  in  it  not  a  few  expressions 
which,  to  say  the  least,  may  have  particular  reference  to  the  dangers  out  of  which 
he  had  so  recently  escaped,  and  by  which  he  was  still  threatened.  Such,  for  example, 
are  the  following:  "Princes  also  did  sit  and  speak  against  me:  but  thy  servant  did 
meditate  in  thy  statutes."  "  The  proud  have  had  me  greatly  in  derision  :  yet  have  I 
not  declined  from  thy  law." — William  M.  Taylor,  in  "David  King  of  Israel ;  his  Life 
and  its  Lessons"  1880. 

Verse  24. — Thy  testimonies  also  are  my  delight  and  my  counsellors."  His  delight 
and  his  counsellors,  that  is,  his  delight  because  his  counsellors  ;  his  counsellors, 
and  therefore  his  delight.  We  know  how  delightful  it  is  to  any  to  have  the  advantage 
of  good  counsel,  according  to  the  perplexities  and  distractions  in  which  they  may  be. 
"  Ointment  and  perfume  rejoice  the  heart :  so  doth  the  sweetness  of  a  man's  friend 
by  hearty  counsel,"  says  Solomon,  Prov.  xxvii.  9.  Now  this  is  the  sweetness  of 
Divine  communion,  and  of  meditation  on  God  and  his  word  ;  it  employs  a  man  with 
seasonable  counsel,  which  is  a  very  great  refreshment  to  us. — T.  Ilorton,  1673. 

Verse  24. — "  Thy  testimonies  also  are  my  delight,"  etc.  Those  that  would  have 
God's  testimonies  to  be  their  delight,  must  take  them  for  their  counsellors  and  be 


188  EXPOSITIONS    OF    THE    PSALMS. 

advised  by  them  ;  and  let  those  that  take  them  for  their  counsellors  in  close  walking, 
take  them  for  their  delight  in  comfortable  walking. — Matthew  Henry. 

Verse  24. — "  Thy  testimonies  also  are  my  delight  and  my  counsellors."  What  could 
we  want  more  in  a  time  of  difficulty  than  comfort  and  direction  ?  David  hath  both 
these  blessings.  As  the  fruit  of  his  "  meditation  in  the  Lord's  statutes,"  in  his  distress 
they  were  his  "  delight ;  "  in  his  seasons  of  perplexity  they  were  his  "counsellors," 
directing  his  behaviour  in  the  perfect  way. — Charles  Bridges. 

Verse  24. — "  My  counsellors."  In  the  Hebrew  it  is,  "  the  men  of  my  counsel," 
which  is  fitly  mentioned,  for  he  had  spoken  of  princes  sitting  in  council  against  him. 
Princes  do  nothing  without  the  advice  of  their  Privy-Council ;  a  child  of  God  hath 
also  his  Privy-Council,  God's  testimonies.  On  the  one  side  there  was  Saul  and  his 
nobles  and  counsellors  ;  on  the  other  side  there  was  David  and  God's  testimonies. 
Now  who  was  better  furnished,  think  you,  they  to  persecute  and  trouble  him,  or 
David  how  to  carry  himself  under  this  trouble  ?  Alphonsus,  king  of  Arragon,  being 
asked  who  were  the  best  counsellors  ?  answered,  "  The  dead  (meaning  books),  which 
cannot  flatter,  but  do  without  partiality  declare  the  truth."  How  of  all  such  dead 
counsellors,  God's  testimonies  have  the  pre-eminence.  A  poor,  godly  man,  even 
then  when  he  is  deserted  of  all,  and  hath  nobody  to  plead  for  him,  he  hath  his  senate 
and  his  council  of  state  about  him,  the  prophets  and  apostles,  and  "  other  holy  men 
of  God,  that  spake  as  they  were  moved  by  the  Holy  Ghost."  A  man  so  furnished, 
is  never  less  alone  than  when  alone  ;  for  he  hath  counsellors  about  him  that  tell  him 
what  is  to  be  believd  or  done  ;  and  they  are  such  counsellors  as  cannot  err,  as  will 
not  flatter  him,  nor  applaud  him  in  any  sin,  nor  discourage  or  dissuade  him  from 
that  which  is  good,  whatever  hazard  it  expose  him  to.  And  truly,  if  we  be  wise, 
we  should  choose  such  counsellors  as  these  :  "  Thy  testimonies  are  the  men  of  my 
counsel." — Thomas  Manton. 

Verse  24. — "  My  counsellors."  See  here  a  sentence  worthy  to  be  weighed  of  us, 
when  David  calleth  the  commandments  of  God  his  "  counsellors."  For,  in  the  first 
place,  he  meaneth  that  he  might  scorn  all  the  wisdom  of  the  most  able  and  most 
expert  men  in  the  world,  since  he  was  conducted  by  the  word  of  God,  and  governed 
thereby.  In  the  second  place,  he  meaneth  that  when  he  shall  be  so  governed  by  the 
word  of  God,  he  would  not  only  be  truly  wise,  but  that  it  would  be  as  if  he  had  all 
the  wisdom  of  all  the  men  in  the  world,  yea,  and  a  great  deal  more. — John  Calvin. 


PSALM    ONE   HUNDRED   AND    NINETEEN— VERSES   25   TO   32.     189 


EXPOSITION    OF   VERSES   25    TO    32. 

TV/f  Y  soul  cleaveth  unto  the  dust :  quicken  thou  me  according  to  thy  word. 
***•  26  I  have  declared  my  ways,  and  thou  heardest  me  :  teach  me  thy 
statutes. 

27  Make  me  to  understand  the  way  of  thy  precepts  :   so  shall  I  talk  of 
thy  wondrous  works. 

28  My  soul  melteth  for  heaviness  :    strengthen  thou  me  according  unto 
thy  word. 

29  Remove  from  me  the  way  of  lying  :   and  grant  me  thy  law  graciously. 

30  I   have    chosen    the   way    of    truth :    thy    judgments   have    I    laid 
before  me. 

31  I  have  stuck  unto  thy  testimonies  :   O  LORD,  put  me  not  to  shame. 

32  I  will  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge 
my  heart. 

Here,  it  seems  to  me,  we  have  the  Psalmist  in  trouble  bewailing  the  bondage  to 
earthly  things  in  which  he  finds  his  mind  to  be  held.  His  soul  cleaves  to  the  dust, 
melts  for  heaviness,  and  cries  for  enlargement  from  its  spiritual  prison.  In  these 
verses  we  shall  see  the  influence  of  the  divine  word  upon  a  heart  which  laments  its 
downward  tendencies,  and  is  filled  with  mourning  because  of  its  deadening  surround 
ings.  The  word  of  the  Lord  evidently  arouses  prayer  (25 — 29),  confirms  choice  (30), 
and  inspires  renewed  resolve  (32)  :  it  is  in  all  tribulation  whether  of  body  or  mind 
the  surest  source  of  help. 

This  portion  has  D  for  its  alphabetical  letter  :  it  sings  of  Depression,  in  the  spirit 
of  Devotion,  Determination,  and  Dependence. 

25.  "  My  soul  cleaveth  unto  the  dust."  He  means  in  part  that  he  was  full  of 
sorrow  ;  for  mourners  in  the  east  cast  dust  on  their  heads,  and  sat  in  ashes,  and  the 
Psalmist  felt  as  if  these  ensigns  of  woe  were  glued  to  him,  and  his  very  soul  was  made 
to  cleave  to  them  because  of  his  powerlessness  to  rise  above  his  grief.  Does  he  not 
also  mean  that  he  felt  ready  to  die  ?  Did  he  not  feel  his  life  absorbed  and  fast  held 
by  the  grave's  mould,  half  choked  by  the  death-dust  ?  It  may  not  be  straining  the 
language  if  we  conceive  that  he  also  felt  and  bemoaned  his  earthly-mindedness  and 
spiritual  deadness.  There  was  a  tendency  in  his  soul  to  cling  to  earth  which  he 
greatly  bewailed.  Whatever  was  the  cause  of  his  complaint,  it  was  no  surface  evil, 
but  an  affair  of  his  inmost  spirit ;  his  soul  cleaved  to  the  dust ;  and  it  was  not  a 
casual  and  accidental  falling  into  the  dust,  but  a  continuous  and  powerful  tendency, 
or  cleaving  to  the  earth.  But  what  a  mercy  that  the  good  man  could  feel  and  deplore 
whatever  there  was  of  evil  in  the  cleaving  !  The  serpent's  seed  can  find  their  meat 
in  the  dust,  but  never  shall  the  seed  of  the  woman  be  thus  degraded.  Many  are  of 
the  earth  earthy,  and  never  lament  it ;  only  the  heaven-born  and  heaven-soaring 
spirit  pines  at  the  thought  of  being  fastened  to  this  world,  and  bird-limed  by  its 
sorrows  or  its  pleasures. 

"  Quicken  thou  me  according  to  thy  word."  More  life  is  the  cure  for  all  our  ailments. 
Only  the  Lord  can  give  it.  He  can  bestow  it,  bestow  it  at  once,  and  do  it  according 
to  his  word,  without  departing  from  the  usual  course  of  his  grace,  as  we  see  it  mapped 
out  in  the  Scriptures.  It  is  well  to  know  what  to  pray  for, — David  seeks  quickening  : 
one  would  have  thought  that  he  would  have  asked  for  comfort  or  upraising,  but  he 
knew  that  these  would  come  out  of  increased  life,  and  therefore  he  sought  that  blessing 
which  is  the  root  of  the  rest.  When  a  person  is  depressed  in  spirit,  weak,  and  bent 
towards  the  ground,  the  main  thing  is  to  increase  his  stamina  and  put  more  life 
into  him  ;  then  his  spirit  revives,  and  his  body  becomes  erect.  In  reviving  the  life, 
the  whole  man  is  renewed.  Shaking  off  the  dust  is  a  little  thing  by  itself,  but  when 
it  follows  upon  quickening,  it  is  a  blessing  of  the  greatest  value  ;  just  as  good  spirits 
which  flow  from  established  health  are  among  the  choicest  of  our  mercies.  The 
phrase,  "  according  to  thy  word,"  means. — according  to  thy  revealed  way  of  quicken 
ing  thy  saints.  The  word  of  God  shows  us  that  he  who  first  made  us  must  keep 
us  alive,  and  it  tells  us  of  the  Spirit  of  God  who  through  the  ordinances  pours  fresh 
life  into  our  souls  ;  we  beg  the  Lord  to  act  towards  us  in  this  his  own  regular  method 


190  EXPOSITIONS    OF    THE    PSALMS 

of  grace.  Perhaps  David  remembered  the  word  of  the  Lord  in  Deut.  xxxii.  39,  where 
Jehovah  claims  both  to  kill  and  to  make  alive,  and  he  beseeches  the  Lord  to  exercise 
that  life-giving  power  upon  his  almost  expiring  servant.  Certainly,  the  man  of 
God  had  not  so  many  rich  promises  to  rest  upon  as  we  have,  but  even  a  single  word 
was  enough  for  him,  and  he  right  earnestly  urges  "  according  to  thy  word."  It  is 
a  grand  thing  to  see  a  believer  in  the  dust  and  yet  pleading  the  promise,  a  man  at 
the  grave's  mouth  crying,  "  quicken  me,"  and  hoping  that  it  shall  be  done. 

Note  how  his  first  verse  of  the  4th  octonary  tallies  with  the  first  of  the  third  (17). 
— "  That  I  may  live  :  "  ..."  Quicken  me."  While  in  a  happy  state  he  begs  for 
bountiful  dealing,  and  when  in  a  forlorn  condition  he  prays  for  quickening.  Life 
is  in  both  cases  the  object  of  pursuit :  that  he  may  have  life,  and  have  it  more 
abundantly. 

26.  "  /  have  declared  my  ways."     Open  confession  is  good  for  the  soul.     Nothing 
brings  more  ease  and  more  life  to  a  man  than  a  frank  acknowledgment  of  the  evil 
which  has  caused  the  sorrow  and  the  lethargy.     Such  a  declaration  proves  that  the 
man  knows  his  own  condition,  and  is  no  longer  blinded  by  pride.     Our  confessions 
are  not  meant  to  make  God  know  our  sins,  but  to  make  us  know  them.     "  And  thou 
heardest  me."     His  confession  had  been  accepted  ;    it  was  not  lost  labour  ;    God 
had  drawn  near  to  him  in  it.    We  ought  never  to  go  from  a  duty  till  we  have  been 
accepted  in  it.     Pardon  follows  upon  penitent  confession,  and  David  felt  that  he 
had  obtained  it.     It  is  God's  way  to  forgive  our  sinful  way  when  we  from  our  hearts 
confess  the  wrong. 

"  Teach  me  thy  statutes."  Being  truly  sorry  for  his  fault,  and  having  obtained 
full  forgiveness,  he  is  anxious  to  avoid  offending  again,  and  hence  he  begs  to  be 
taught  obedience.  He  was  not  willing  to  sin  through  ignorance,  he  wished  to  know 
all  the  mind  of  God  by  being  taught  it  by  the  best  of  teachers.  He  pined  after  holi 
ness.  Justified  men  always  long  to  be  sanctified.  When  God  forgives  our  sins 
we  are  all  the  more  fearful  of  sinning  again.  Mercy,  which  pardons  transgression, 
sets  us  longing  for  grace  which  prevents  transgression.  We  may  boldly  ask  for 
more  when  God  has  given  us  much  ;  he  who  has  washed  out  the  past  stain  will  not 
refuse  that  which  will  preserve  us  from  present  and  future  defilement.  This  cry 
for  teaching  is  frequent  in  the  Psalm  ;  in  verse  12  it  followed  a  sight  of  God,  here 
follows  from  a  sight  of  self.  Every  experience  should  lead  us  thus  to  plead  it 
with  God. 

27.  "  Make  me  to  understand  the  way  of  thy  precepts."     Give  me  a  deep  insight 
into  the  practical  meaning  of  thy  word  ;    let  me  get  a  clear  idea  of  the  tone  and 
tenor  of  thy  law.     Blind  obedience  has  but  small  beauty  ;  God  would  have  us  follow 
him  with  our  eyes  open.     To  obey  the  letter  of  the  word  is  all  that  the  ignorant  can 
hope  for  ;  if  we  wish  to  keep  God's  precepts  in  their  spirit  we  must  come  to  an  under 
standing  of  them,  and  that  can  be  gained  nowhere  but  at  the  Lord's  hands.     Our 
understanding  needs  enlightenment  and  direction  :   he  who  made  our  understanding 
must  also  make  us  understand.     The  last  sentence  was,  "  teach  me  thy  statutes," 
and  the  words,  "  make  me  to  understand,"  are  an  instructive  enlargement  and 
exposition  of  that  sentence :   we  need  to  be  so  taught  that  we  understand  what  we 
learn.     It  is  to  be  noted  that  the  Psalmist  is  not  anxious  to  understand  the  prophecies, 
but  the  precepts,  and  he  is  not  concerned  about  the  subtleties  of  the  law,  but  the 
commonplaces  and  everyday  rules  of  it,  which  are  described  as  "  the  way  of  thy 
precepts." 

"  So  shall  I  talk  of  thy  wondrous  works."  It  is  ill  talking  of  what  we  do  not  under 
stand.  We  must  be  taught  of  God  till  we  understand,  and  then  we  may  hope  to 
communicate  our  knowledge  to  others  with  a  hope  of  profiting  them.  Talk  without 
intelligence  is  mere  talk,  and  idle  talk  ;  but  the  words  of  the  instructed  are  as  pearls 
which  adorn  the  ears  of  them  that  hear.  When  our  heart  has  been  opened  to  under 
stand,  our  lips  should  be  opened  to  impart  knowledge  ;  and  we  may  hope  to  be  taught 
ourselves  when  we  feel  in  our  hearts  a  willingness  to  teach  the  way  of  the  Lord  to 
those  among  whom  we  dwell. 

"  Thy  wondrous  works."  Remark  that  the  clearest  understanding  does  not 
cause  us  to  cease  from  wondering  at  the  ways  and  works  of  God.  The  fact  is  that 
the  more  we  know  of  God's  doings  the  more  we  admire  them,  and  the  more  ready 
we  are  to  speak  upon  them.  Half  the  wonder  in  the  world  is  born  of  ignorance, 
but  holy  wonder  is  the  child  of  understanding.  When  a  man  understands  the  way 
of  the  divine  precepts  he  never  talks  of  his  own  works,  and  as  the  tongue  must  have 
some  theme  to  speak  upon,  he  begins  to  extol  the  works  of  the  all-perfect  Lord. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   25   TO   32.     191 

Some  in  this  place  read  "  meditate  "  or  "  muse  "  instead  of  "  talk  ;  "  it  is  singular 
that  the  words  should  he  so  near  of  kin,  and  yet  it  is  right  that  they  should  be,  for 
none  but  foolish  people  will  talk  without  thinking.  If  we  read  the  passage  in  this 
sense,  we  take  it  to  mean  that  in  proportion  as  David  understood  the  word  of  God 
he  would  meditate  upon  it  more  and  more.  It  is  usually  so  ;  the  thoughtless  care 
not  to  know  the  inner  meaning  of  the  Scriptures,  while  those  who  know  them  best 
are  the  very  men  who  strive  after  a  greater  familiarity  with  them,  and  therefore  give 
themselves  up  to  musing  upon  them. 

Observe  the  third  verse  of  the  last  eight  (19),  and  see  how  the  sense  is  akin  to  this. 
There  he  was  a  stranger  in  the  earth,  and  here  he  prays  to  know  his  way  ;  there, 
too,  he  prayed  that  the  word  might  not  be  hid  from  himself,  and  here  he  promises 
that  he  will  not  hide  it  from  others. 

28.  "  My  soul  melteth  for  heaviness."     He  was  dissolving  away  in  tears.     The 
solid  strength  of  his  constitution  was  turning  to  liquid  as  if  molten  by  the  furnace- 
heat  of  his  afflictions.     Heaviness  of  heart  is  a  killing  thing,  and  when  it  abounds 
it  threatens  to  turn  life  into  a  long  death,  in  which  a  man  seems  to  drop  away  in  a 
perpetual  drip  of  grief.     Tears  are  the  distillation  of  the  heart ;   when  a  man  weeps 
he  wastes  away  his  soul.     Some  of  us  know  what  great  heaviness  means,  for  we 
have  been  brought  under  its  power  again  and  again,  and  often  have  we  felt  our 
selves  to  be  poured  out  like  water,  and  near  to  being  like  water  spilt  upon  the  ground, 
never  again  to  be  gathered  up.     There  is  one  good  point  in  this  downcast  state,  for 
it  is  better  to  be  melted  with  grief  than  to  be  hardened  by  impenitence. 

"  Strengthen  thou  me  according  unto  thy  word."  He  had  found  out  an  ancient 
promise  that  the  saints  shall  be  strengthened,  and  here  he  pleads  it.  His  hope  in 
his  state  of  depression  lies  not  in  himself,  but  in  his  God  ;  if  he  may  be  strengthened 
from  on  high  he  will  yet  shake  off  his  heaviness  and  rise  to  joy  again.  Observe 
how  he  pleads  the  promise  of  the  word,  and  asks  for  nothing  more  than  to  be  dealt 
with  after  the  recorded  manner  of  the  Lord  of  mercy.  Had  not  Hannah  sung, 
"  He  shall  give  strength  unto  his  King,  and  exalt  the  horn  of  his  anointed  ?  "  God 
strengthens  us  by  infusing  grace  through  his  word  :  the  word  which  creates  can 
certainly  sustain.  Grace  can  enable  us  to  bear  the  constant  fret  of  an  abiding 
sorrow,  it  can  repair  the  decay  caused  by  the  perpetual  tear-drip,  and  give  to  the 
believer  the  garment  of  praise  for  the  spirit  of  heaviness.  Let  us  always  resort  to 
prayer  in  our  desponding  times,  for  it  is  the  surest  and  shortest  way  out  of  the  depths. 
In  that  prayer  let  us  plead  nothing  but  the  word  of  God  ;  for  there  is  no  plea  like  a 
promise,  no  argument  like  a  word  from  our  covenant  God. 

Note  how  David  records  his  inner  soul-life.  In  verse  20  he  says,  "  My  soul 
breaketh  ;  "  in  verse  25,  "  My  soul  cleaveth  to  the  dust ;  "  and  here,  "  My  soul 
melteth."  Further  on,  in  verse  81,  he  cries,  "  My  soul  fainteth  ;  "  in  109,  "  My 
soul  is  continually  in  my  hand  ;  "  in  167,  "  My  soul  hath  kept  thy  testimonies  ; 
and  lastly,  in  175,  "  Let  my  soul  live."  Some  people  do  not  even  know  that  they 
have  a  soul,  and  here  is  David  all  soul.  What  a  difference  there  is  between  the 
spiritually  living  and  the  spiritually  dead. 

29.  "  Remove  from  me  the  way  of  lying."     Thip  is  the  way  of  sin,  error,  idolatry, 
folly,    self-righteousness,   formalism,   hypocrisy.     David   would   not  only   be  kept 
from  that  way,  but  have  it  kept  from  him  ;   he  cannot  endure  to  have  it  near  him, 
he  would  have  it  swept  away  from  his  sight.     He  desired  to  be  right  and  upright, 
true  and  in  the  truth  ;    but  he  feared  that  a  measure  of  falsehood  would  cling  to 
him  unless  the  Lord  took  it  away,  and  therefore  he  earnestly  cried  for  its  removal. 
False  motives  may  at  times  sway  us,  and  we  may  fall  into  mistaken  notions  of  our 
own  spiritual  condition  before  God,  which  erroneous  conceits  may  be  kept  up  by  a 
natural  prejudice  in  our  own  favour,  and  so  we  may  be  confirmed  in  a  delusion,  and 
abide  under  error  unless  grace  comes  to  the  rescue.     No  true  heart  can  rest  in  a 
false  view  of  itself  ;   it  finds  no  anchorage,  but  is  tossed  to  and  fro  till  it  gets  into  the 
truth  and  the  truth  into  it.     The  true-born  child  of  heaven  sighs  out  and  cries  against 
a  lie,  desiring  to  have  it  taken  away  as  much  as  a  man  desires  to  be  set  at  a  distance 
from  a  venomous  serpent  or  a  raging  lion. 

"  And  grant  me  thy  law  graciously."  He  is  in  a  gracious  state  who  looks  upon  the 
law  itself  as  a  gift  of  grace.  David  wishes  to  have  the  law  opened  up  to  his  under 
standing,  engraved  upon  his  heart,  and  carried  out  in  his  life  ;  for  this  he  seeks  the 
Lord,  and  pleads  for  it  as  a  gracious  grant.  No  doubt  he  viewed  this  as  the  only 
mode  of  deliverance  from  the  power  of  falsehood  :  if  the  law  be  not  in  our  hearts  the 
lie  will  enter.  David  would  seem  to  have  remembered  those  times  when,  according 


192  EXPOSITIONS    OF    THE    PSALMS. 

to  the  eastern  fashion,  he  had  practised  deceit  for  his  own  preservation,  and  he  saw 
that  he  had  been  weak  and  erring  on  that  point ;  therefore  he  was  bowed  down  in 
spirit  and  begged  to  be  quickened  and  delivered  from  transgressing  in  that  manner 
any  more.  Holy  men  cannot  review  their  sins  without  tears,  nor  weep  over  them 
without  entreating  to  be  saved  from  further  offending. 

There  is  an  evident  opposition  between  falsehood  and  the  gracious  power  of 
God's  law.  The  only  way  to  expel  the  lie  is  to  accept  the  truth.  Grace  also  has  a 
clear  affinity  to  truth :  no  sooner  do  we  meet  with  the  sound  of  the  word 
"  graciously  "  than  we  hear  the  footfall  of  truth  :  "  I  have  chosen  the  way  of  truth." 
Grace  and  truth  are  ever  linked  together,  and  a  belief  of  the  doctrines  of  grace  is 
a  grand  preservative  from  deadly  error. 

In  the  fifth  of  the  preceding  octave  (21)  David  cries  out  against  pride,  and  here 
against  lying — these  are  much  the  same  thing.  Is  not  pride  the  greatest  of  all  lies  ? 

30.  "  /  have  chosen  the  way  of  truth."     As  he  abhorred  the  way  of  lying,  so  he 
chose  the  way  of  truth  :    a  man  must  choose  one  or  the  other,  for  there  cannot  be 
any  neutrality  in  the  case.     Men  do  not  drop  into  the  right  way  by  chance  ;   they 
must  choose  it,  and  continue  to  choose  it,  or  they  will  soon  wander  from  it.     Those 
whom  God  has  chosen  in  due  time  choose  his  way.     There  is  a  doctrinal  way  of 
truth  which  we  ought  to  choose,  rejecting  every  dogma  of  man's  devising  ;   there  is 
a  ceremonial  way  of  truth  which  we  should  follow,  detesting  all  the  forms  which 
apostate  churches  have  invented  ;    and  then  there  is  a  practical  way  of  truth,  the 
way  of  holiness,  to  which  we  must  adhere  whatever  may  be  our  temptation  to  forsake 
it.     Let  our  election  be  made,  and  made  irrevocably.     Let  us  answer  to  all  seducers, 
"  I  have  chosen,  and  what  I  have  chosen  I  have  chosen."     O  Lord,  by  thy  grace 
lead  us  with  a  hearty  free-will  to  choose  to   do  thy  will ;  thus  shall  thine  eternal 
choice  of  us  bring  forth  the  end  which  it  designs. 

"  Thy  judgments  have  I  laid  before  me."  What  he  had  chosen  he  kept  in  mind, 
laying  it  out  before  his  mind's  eye.  Men  do  not  become  holy  by  a  careless  wish  : 
there  must  be  study,  consideration,  deliberation,  and  earnest  enquiry,  or  the  way  of 
truth  will  be  missed.  The  commands  of  God  must  be  set  before  us  as  the  mark  to 
aim  at,  the  model  to  work  by,  the  road  to  walk  in.  If  we  put  God's  judgments  into 
the  background  we  shall  soon  find  ourselves  departing  from  them. 

Here  again  the  sixth  stanzas  of  the  third  and  fourth  octaves  ring  out  a  similar 
note.  "  I  have  kept  thy  testimonies  "  (22),  and  "  Thy  judgments  have  I  laid  before 
me,"  This  is  a  happy  confession,  and  there  is  no  wonder  that  is  is  repeated. 

31.  "  /  have  stuck  unto  thy  testimonies," — or  I  have  cleaved,  for  the  word  is  the 
same  as  in  verse  25.     Though  cleaving  to  the  dust  of  sorrow  and  of  death,  yet  he 
kept  fast  hold  of  the  divine  word.     This  was  his  comfort,  and  his  faith  stuck  to  it, 
his  love  and  his  obedience  held  on  to  it,  his  heart  and  his  mind  abode  in  meditation 
upon  it.     His  choice  was  so  heartily  and  deliberately  made  that  he  stuck  to  it  for 
life,  and  could  not  be  removed  from  it  by  the  reproaches  of  those  who  despised  the 
way  of  the  Lord.     What  could  he  have  gained  by  quitting  the  sacred  testimony  ? 
Say  rather,  what  would  he  not  have  lost  if  he  had  ceased  to  cleave  to  the  divine 
word  ?     It  is  pleasant  to  look  back  upon  past  perseverance  and  to  expect  grace  to 
continue  equally  steadfast  in  the  future.     He  who  has  enabled  us  to  stick  to  him  will 
surely  stick  to  us. 

"  O  LORD,  put  me  not  to  shame."  This  would  happen  if  God's  promises  were 
unfulfilled,  and  if  the  heart  of  God's  servant  were  suffered  to  fail.  This  we  have  no 
reason  to  fear,  since  the  Lord  is  faithful  to  his  word.  But  it  might  also  happen 
through  the  believer's  acting  in  an  inconsistent  manner,  as  David  had  himself  once 
done,  when  he  fell  into  the  way  of  lying,  and  pretended  to  be  a  madman.  If  we  are 
not  true  to  our  profession  we  may  be  left  to  reap  the  fruit  of  our  folly,  and  that  will 
be  the  bitter  thing  called  "  shame."  It  is  evident  from  this  that  a  believer  ought 
never  to  be  ashamed,  but  act  the  part  of  a  brave  man  who  has  done  nothing  to  be 
ashamed  of  in  believing  his  God,  and  does  not  mean  to  adopt  a  craven  tone  in  the 
presence  of  the  Lord's  enemies.  If  we  beseech  the  Lord  not  to  put  us  to  shame,  surely 
we  ought  not  ourselves  to  be  ashamed  without  cause. 

The  prayer  of  this  verse  is  found  in  the  parallel  verse  of  the  next  section  (39)  : 
"  Turn  away  my  reproach  which  I  fear."  It  is  evidently  a  petition  which  was  often 
on  the  Psalmist's  heart.  A  brave  heart  is  more  wounded  by  shame  than  by  any 
weapon  which  a  soldier's  hand  can  wield. 

32.  "  /  will  run  the  way  of  thy  commandments."     With  energy,  promptitude,  and 
zeal  he  would  perform  the  will  of  God,  but  he  needed  more  life  and  liberty  from  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  25  TO  32.  193 

hand  of  God.  "  When  thou  shall  enlarge  my  heart."  Yes,  the  heart  is  the  master  ; 
the  feet  soon  run  when  the  heart  is  free  and  energetic.  Let  the  affections  be  aroused 
and  eagerly  set  on  divine  things,  and  our  actions  will  be  full  of  force,  swiftness,  and 
delight.  God  must  work  in  us  first,  and  then  we  shall  will  and  do  according  to  his 
good  pleasure.  He  must  change  the  heart,  unite  the  heart,  encourage  the  heart, 
strengthen  the  heart,  and  enlarge  the  heart,  and  then  the  course  of  the  life  will  be 
gracious,  sincere,  happy,  and  earnest ;  so  that  from  our  lowest  up  to  our  highest  state 
in  grace  we  must  attribute  all  to  the  free  favour  of  our  God.  We  must  run  ;  for  grace 
is  not  an  overwhelming  force  which  compels  unwilling  minds  to  move  contrary  to 
their  will :  our  running  is  the  spontaneous  leaping  forward  of  a  mind  which  has  been 
set  free  by  the  hand  of  God,  and  delights  to  show  its  freedom  by  its  bounding  speed. 

What  a  change  from  verse  25  to  the  present,  from  cleaving  to  the  dust  to  running 
in  the  way.  It  is  the  excellence  of  holy  sorrow  that  it  works  in  us  the  quickening 
for  which  we  seek,  and  then  we  show  the  sincerity  of  our  grief  and  the  reality  of  our 
revival  by  being  zealous  in  the  ways  of  the  Lord. 

For  the  third  time  an  octave  closes  with,  "  I  will."  These  "  I  wills  "  of  the 
Psalms  are  right  worthy  of  being  each  one  the  subject  of  study  and  discourse. 

Note  how  the  heart  has  been  spoken  of  up  to  this  point :  "  whole  heart  "  (2), 
"  uprightness  of  heart  "  (7),  "hid  in  mine  heart"  (11),  "  enlarge  my  heart."  There 
are  many  more  allusions  further  on,  and  these  all  go  to  show  what  heart-work  David's 
religion  was.  It  is  one  of  the  great  lacks  of  our  age  that  heads  count  for  more  than 
hearts,  and  men  are  far  more  ready  to  learn  than  to  love,  though  they  are  by  no 
means  eager  in  either  direct  ion. 


VOL.  v.  13 


194  EXPOSITIONS    OF    THE    PSALMS. 

NOTES   ON    VERSES   25   TO   32. 

The  eight  verses  alphabetically  arranged  : — 

25.  Depressed  to  the  dust  is  my  soul :    quicken  thou  me  according  to  thy  word. 

26.  Declared  have  I  (to  thee)  my  ways,  and  thou  heardest  me  :    teach  me  thy  statutes. 

27.  Declare  thou  to  me  the  way  of  thy  precepts  :    so  shall  I  talk  of  thy  wondrous  works. 

28.  Dropping  (marg.)  is  my  soul  for  heaviness  :    strengthen  thou  me  according  unto  thy  word. 

29.  Deceitful  ways  remove  from  me  ;    and  grant  me  thy  law  graciously. 

30.  Determined  have  I  upon  the  way  of  truth  ;    thy  judgments  have  I  laid  before  me. 

31.  Deliberately  I  have  stuck  unto  thy  testimonies  :    O  Lord,  put  me  not  to  shame. 

32.  Day  by  day  I  will  run  the  way  of  thy  commandments,  when  thou  shalt  enlarge  my  heart. 

Theodore  Klibler. 

Verse  25. — "  My  soul  cleaveth  unto  the  dust."  The  Hebrew  word  for  "  cleaveth  " 
signifies  "  is  joined,"  "  has  adhered,"  "  has  overtaken,"  "has  taken  hold,"  "has  joined 
itself."  Our  soul  is  a  polypus  :  as  the  polypus  readily  adheres  to  the  rocks,  so  does 
the  soul  cleave  to  the  earth  ;  and  hardly  can  it  be  torn  from  the  place  to  which  it 
has  once  strongly  attached  itself.  Though  thy  soul  be  now  more  perfect,  and 
escaping  from  the  waters  of  sin  has  become  a  bird  of  heaven,  be  not  careless ;  earthly 
things  are  birdlime  and  glue  ;  if  thou  rubbest  thy  wings  against  these  thou  wilt  be 
held,  and  joined  to  the  earth. — Thomas  Le  Blanc. 

Verse  25. — "  My  soul  cleaveth  unto  the  dust,"  etc.  The  word  rendered  "  cleaveth  " 
means  to  be  glued  to  ;  to  stick  fast.  It  has  the  sense  of  adhering  firmly  to  anything, 
so  that  it  cannot  easily  be  separated  from  it.  The  word  "  dust  "  here  may  mean 
either  the  earth,  and  earthly  things,  considered  as  low,  base,  unworthy,  worldly  ; 
or  it  may  mean  the  grave,  as  if  he  were  near  to  that,  and  in  danger  of  dying. 
De  Wette  understands  it  in  the  latter  sense.  Yet  the  word  cleave  would  hardly 
suggest  this  idea  ;  and  the  force  of  that  word  would  be  better  represented  by  the 
idea  that  his  soul,  as  it  were,  adhered  to  the  things  of  earth  ;  that  it  seemed  to  be 
so  fastened  to  them — so  glued  to  them  that  it  could  not  be  detached  from  them  ; 
that  his  affections  were  low,  earthly,  grovelling,  so  as  to  give  him  deep  distress, 
and  lead  him  to  cry  to  God  for  life  and  strength  that  he  might  break  away  from 
them. — Albert  Barnes. 

Verse  25. — "  My  soul  cleaveth  unto  the  dust,"  etc.  The  first  clause  seems  intended 
to  suggest  two  consistent  but  distinct  ideas,  that  of  deep  degradation,  as  in  Ps.  xliv. 
25,  and  that  of  death,  as  in  Ps.  xxii.  29.  The  first  would  be  more  obvious  in  itself, 
and  in  connection  with  the  parallel  referred  to  ;  but  the  other  seems  to  be  indicated 
as  the  prominent  idea  by  the  correlative  petition  for  quickening  in  the  last  clause, 
"  Quicken,"  i.e.,  save  me  alive,  or  restore  me  to  life,  the  Hebrew  word  being  a 
causative  of  the  verb  to  live. — Joseph  Addison  Alexander. 

Verse  25. — "  My  soul  cleaveth  to  the  dust,"  etc.  In  this  verse,  David  hath  a 
complaint ;  "  My  soul  cleaveth  to  the  dust ;  "  and  a  prayer  ;  "  Quicken  thou  me 
according  to  thy  word."  The  prayer,  being  well  considered,  shall  teach  us  the  meaning 
of  the  complaint ;  that  it  was  not,  as  some  think,  any  hard  bodily  estate  which 
grieved  him,  but  a  very  sore  spiritual  oppression  (as  I  may  call  it),  bearing  down  his 
soul  ;  that  where  he  should  have  mounted  up  toward  heaven,  he  was  pressed  down 
to  the  earth,  and  was  so  clogged  with  earthly  cogitations,  or  affections,  or  perturba 
tions,  that  he  could  not  mount  up.  His  particular  temptation  he  expresseth  not: 
for  the  children  of  God  many  times  are  in  that  estate  that  they  cannot  tell  their  own 
griefs  ;  and  sometimes  so  troubled  ;  that  it  is  not  expedient,  albeit  they  might, 
to  express  them  to  others. 

And  hereof  we  learn,  how  that  which  the  worldling  counts  wisdom,  to  the  Chris 
tian  is  folly  ;  what  is  joy  to  the  one,  is  grief  to  the  other.  The  joy  of  a  worldling  is 
to  cleave  unto  the  earth  ;  when  he  gripes  it  surest,  he  thinks  himself  happiest,  for 
it  is  his  portion  :  to  take  heed  to  his  worldly  affairs,  and  have  his  mind  upon  them 
(in  his  estimation)  is  only  wisdom.  For  the  serpent's  curse  is  upon  him,  he  creeps 
on  the  earth,  and  licks  the  dust  all  the  days  of  his  life.  This  is  the  miserable  con 
dition  of  the  wicked,  that  even  their  heavenly  soul  is  become  earthly.  Quisecundum 
corporis  appetentiam  vivit  caro  est,  etiam  animaeorum  caro  est ;  as  the  Lord  spake  of 
those  who  perished  in  the  Deluge,  that  they  were  but  flesh,  no  spirit  in  them  ; 
that  is,  no  spiritual  or  heavenly  motion. 

But  the  Christian,  considering  that  his  soul  is  from  above,  sets  his  affection 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  25  TO  32.          195 

also  on  those  things  which  are  above  :  he  delights  to  have  his  conversation  in  heaven 
and  it  is  a  grief  to  him  when  he  finds  his  motions  and  affections  drawn  down  and 
entangled  with  the  earth.  His  life  is  to  cleave  to  the  Lord  ;  but  it  is  death  to  him 
when  the  neck  of  his  soul  is  bowed  down  to  the  yoke  of  the  world. — William  Cowper. 

Verse  25. — "  My  soul  cleaveth  to  the  dust."  "  Look  up  now  to  the  heavens." 
So  once  spake  the  Lord  to  Abraham  his  friend,  and  he  speaketh  thus  to  us  also. 
Alas  !  why  must  it  be  so  always  that,  when  we  come  to  know  ourselves  even  but  a 
little,  we  are  constantly  answering  with  the  mournful  sigh,  "My  soul  cleaveth  to  the 
dust  ?  "  Ah  !  that  is  indeed  the  deepest  pain  of  a  soul  which  has  already  tasted  that 
the  Lord  is  merciful,  when,  although  desiring  to  soar  on  high,  it  sadly  feels  how 
impossible  it  is  to  rise.  There  is  much  hidden  pain  in  every  heart  of  man  even  in  the 
spiritual  life  ;  but  what  can  deeper  grieve  us  than  the  perception  that  we  are  chained 
as  with  leaden  weights  to  things  concerning  which  we  know  that  they  may  weary 
but  cannot  satisfy  us  ?  Nay,  we  could  never  have  supposed,  when  we  first  heard  the 
Psalm  of  the  Good  Shepherd,  that  it  could  issue  from  a  heart  that  panteth  after  God, 
so  often  and  so  bitterly  ;  we  could  never  have  imagined  that  it  could  become  so 
cold,  so  dry,  so  dark  within  a  heart  which  at  an  earlier  period  had  tasted  so  much 
of  the  power  of  that  which  is  to  come.  Have  we  not  formerly,  with  this  same  Psalm, 
been  able  to  vaunt,  "  I  have  rejoiced  in  the  way  of  thy  testimonies,  as  much  as  in  all 
riches  ?  "  But  afterwards,  or  now  perhaps.  ...  Oh  sad  hours,  when  the  beams  of 
the  sun  within  seem  quenched,  and  nothing  but  a  blood-red  disc  remains  !  The 
fervency  of  the  first  love  is  cooled  ;  earthly  cares  and  sins  have,  as  it  were,  attached 
a  leaden  plummet  to  the  wings  of  a  soul  which,  God  knows,  would  fain  soar  upwards. 
We  would  render  thanks,  and  scarce  can  pray ;  we  would  pray,  and  scarce  can  sigh, 
Our  treasure  is  in  heaven,  but  our  soul  cleaves  to  the  earth  ;  at  least  earth  cleaves 
on  all  sides  so  to  it,  and  weighs  it  down,  that  the  eye  merely  sees  the  clouds,  the 
tongue  can  but  breathe  forth  complaints.  Ah,  so  completely  can  the  earth  fetter  us, 
that  the  heavens  appear  to  be  only  a  problem,  and  our  old  man  is  like  the  Giant  of 
Mythology,  who,  cast  to  the  ground  in  the  exhausting  combat,  receives  by  contact 
with  his  mother  earth  fresh  strength.  Oh,  were  it  otherwise  1  Shall  it  not  at  last, 
at  last  be  altered  ? 

Dost  thou  really  desire  it,  thou  who  out  of  the  depths  of  thy  soul  so  complainest, 
and  canst  scarcely  find  more  tears  to  bewail  the  sorrow  of  thy  heart  ?  Well  is  it 
for  thee  if  the  pain  thou  sufferest  teach  thee  to  cry  to  God  :  "  Quicken  thou  me, 
according  to  thy  word."  Yea,  this  is  the  best  comfort  for  him  who  too  well  knows 
what  it  is  to  be  bowed  together  with  pain  ;  this  is  the  only  hope  for  a  heart  which 
almost  sinks  in  still  despair.  There  is  an  atmosphere  of  life,  high  above  this  dust, 
which  streams  to  us  from  every  side,  and  penetrates  even  the  darkest  dungeon. 
There  is  a  spring  of  life  by  which  the  weary  soul  may  be  refeshed  ;  and  the  entrance 
to  this  spring  stands  open,  in  spite  of  all  the  clouds  of  dust  which  obscure  this  valley 
of  shadows  here.  There  is  a  power  of  life  which  can  even  so  completely  make  an 
end  of  our  dead  state,  that  we  shall  walk  again  before  the  face  of  the  Lord  in  the 
land  of  the  living,  and,  instead,  of  uttering  lamentation,  we  shall  bear  a  song  of 
praise  upon  our  lips.  Does  not  the  Prince  of  life  yet  live  in  order  also  to  repeat  to 
us,  "  Awake  and  rejoice,  thou  that  dwellest  in  the  dust ;  "  and  the  Spirit,  that  bloweth 
whither  he  listeth,  can,  will,  shall  he  not  in  his  own  good  time,  with  his  living  breath, 
blow  from  our  wings  the  dust  that  cleaveth  to  them  ?  But,  indeed,  even  the  gnawing 
pain  of  the  soul  over  so  much  want  of  spirituality  and  dulness  is  ever  an  encouraging 
sign  that  the  good  work  is  begun  in  our  hearts  :  that  which  is  really  dead  shivers 
no  more  at  its  own  cold.  "  My  soul  cleaveth  to  the  dust,"  sayest  thou,  with  tears  ? 
thus  wouldest  thou  not  speak  except  that  already  a  higher  hand  between  the  soul 
and  this  dust  had  cleft  a  hollow  which  was  unknown  to  it  before.  No  one  has  less 
cause  for  despair  than  he  who  has  lost  hope  in  himself,  and  really  learns  to  seek  in 
God  that,  which  he  deeply  feels,  he  least  of  all  can  give  himself. 

Yes,  this  is  the  way  from  the  deepest  pain  to  procure  the  best  consolation  ;  the 
humble,  earnest,  persevering  prayer,  that  he  who  lives  would  also  give  life  to  our  souls, 
and  continue  to  increase  it,  till  freed  from  all  dryness  and  deadness  of  spirit,  and 
unrooted  from  the  earth,  we  ascend  to  the  eternal  mount  of  light,  where  at  last  we 
behold  all  earthly  clouds  beneath  us.  This  the  God  of  life  alone  can  work  ;  but  he  is 
willing — nay,  we  have  his  own  word  as  pledge,  that  he  promises  and  bestows  on  us 
true  life.  Only,  let  us  not  forget  that  he  who  will  quicken  us  "  according  "  to  his 
word,  also  performs  this  through  his  word.  Let  us  then  draw  from  out  the  eternally- 
flowing  fountain,  and  henceforth  leave  it  unconditionally  to  him,  how  he  will  listen 


196  EXPOSITIONS    OF    THE    PSALMS. 

to  our  cry,  even  though  he  lead  us  through  dark  paths  I  Even  through  means  of 
death  God  can  quicken  us  and  keep  us  alive.  .  .  .  Lo,  we  are  here  ;  Lord,  do  with 
us  as  seemeth  good  to  thee  1  Only,  let  our  souls  live,  that  they  may  praise  thee, 
here  and  eternally  1 — J.  J.  Van  Oosterzee,  in  "  The  Year  of  Salvation,"  1874. 

Verse  25. — "  Cleaveth  to  the  dust."  Is  weighed  down  by  the  flesh,  which  itself 
is  dust. — James  G.  Murphy. 

Verse  25. — "  The  dust  "  is  the  place  of  the  afflicted,  the  wounded,  and  the  dead. 
"  Quicken  me,"  viz.,  to  life,  peace,  and  joy. — A.  R.  Fausset. 

Verse  25. — "  Quicken  thou  me,"  etc.  Seeing  he  was  alive,  how  prays  he  that 
God  would  quicken  him  ?  I  answer, — The  godly  esteem  of  life,  not  according  to  that 
they  have  in  their  body,  but  in  their  soul.  If  the  soul  lacks  the  sense  of  mercy,  and  a 
heavenly  disposition  to  spiritual  things,  they  lament  over  it,  as  a  dead  soul :  for 
sure  it  is,  temporal  desertions  are  more  heavy  to  the  godly  than  temporal  death. 
"  According  to  thy  word."  This  is  a  great  faith,  that  where  in  respect  of  his  present 
feeling  he  found  himself  dead,  yet  he  hopes  for  life  from  God,  according  to  his  promise- 
Such  was  the  faith  of  Abraham,  who  under  hope,  believed  above  hope.  And  truly, 
many  times  are  God's  children  brought  to  this  estate,  that  they  have  nothing  to 
uphold  them  but  the  word  of  God  ;  no  sense  of  mercy,  no  spiritual  disposition  ;  but 
on  the  contrary,  great  darkness,  horrible  fears  and  terrors.  Only  they  are  sustained 
by  looking  to  the  promise  of  God,  and  kept  in  some  hope  that  he  will  restore  them  to 
life  again,  because  it  is  his  praise  to  finish  the  work  which  he  begins. — William 
Cowper. 

Verse  25. — "  Quicken  thou  me."  This  phrase  occurs  nine  times,  and  only  in  this 
Psalm.  It  is  of  great  importance,  as  it  expresses  the  spiritual  change  by  which  a 
child  of  Adam  becomes  a  child  of  God.  Its  source  is  God  ;  the  instrument  by  which 
it  is  effected  is  the  word,  verse  50. — James  G.  Murphy. 

Verse  25. — "  Quicken  thou  me  according  to  thy  word."  Where  there  is  life  there 
will  be  the  endeavour  to  rise — the  believer  will  not  lie  prone  in  his  aspirations  after 
God.  From  the  lowest  depths  the  language  of  faith  is  heard  ascending  to  God  most 
high,  who  performeth  all  things  for  the  believer.  The  true  child  cannot  but  look 
towards  the  loving  Father,  who  is  the  Almighty,  All-sufficient  One.  Have  you  not 
found  it  so  ?  But  will  you  mark  the  intelligence  that  shines  around  the  believer's 
prayer  ?  He  prays  that  the  Lord  may  quicken  him  according  to  his  word.  The  word 
may  be  regarded  in  the  light  of  the  standard  after  which  he  is  to  be  fashioned  ;  or  the 
Psalmist  may  have  in  view  the  requirements  contained  in  the  word  regarding  the 
believer's  progress  ;  or  he  may  be  thinking  of  the  promises  found  therein  in  behalf 
of  the  poor  and  needy  when  they  apply.  Indeed,  all  these  significations  may  be 
wrapt  up  in  the  one  expression — "  according  to  thy  word  " — the  standard  of  perfection, 
the  requirements  of  the  word,  and  the  promises  concerning  it.  The  great  exemplar 
of  the  believer  is  Christ, — of  old  it  was  the  Christ  of  prophecy.  Then  the  require 
ments  of  the  Lord's  will  were  scattered  through  the  word.  The  Psalmist,  however, 
may  be  dwelling  upon  the  large  promises  which  the  Lord  hath  given  towards  the 
perfecting  of  his  people.  You  see  after  what  the  spiritual  nature  aspires.  It  is 
quite  enough  to  the  natural  man  or  the  formalist  that  he  be  as  the  generally  well- 
behaved  and  esteemed  among  professors — the  spiritual  man  aspires  beyond — he 
aspires  after  being  quickened  according  to  God's  word.  Judge  of  yourselves. — 
John  Stephen. 

Verse  25. — "  Quicken  thou  me  according  to  thy  word."  By  thy  providence  put 
life  into  my  affairs,  by  thy  grace  put  life  into  my  affections;  cure  me  of  my  spiritual 
deadness,  and  make  me  lively  in  my  devotion. — Matthew  Henry. 

Verse  25. — "  Quicken  thou  me  according  to  thy  word."  Albeit  the  Lord  suffer  his 
own  to  lie  so  long  low  in  their  heavy  condition  of  spirit,  that  they  may  seem  dead  ; 
yet  by  faith  in  his  word  he  keepeth  in  them  so  much  life  as  doth  furnish  unto  them 
prayer  to  God  for  comfort :  "  Quicken  thou  me  according  to  thy  word." — David 
Dick  son. 

Verse  25. — "  Quicken  thou  me."  To  whom  shall  the  godly  fly  when  life  faileth 
but  to  that  Well-spring  of  all  life  ?  Even  as  to  remove  cold  the  next  way  is  to  draw 
near  the  fire,  so  to  dispel  any  death,  the  next  way  is  to  look  to  him  who  is  our  root, 
by  whom  we  live  this  natural  life.  All  preservatives  and  restoratives  are  nothing, 
all  colleges  of  physicians  are  vanity,  if  compared  with  him.  Other  things  which 
have  not  life,  give  life  as  the  instruments  of  him  who  is  life,  as  fire  burneth  being  the 
instrument  of  heat.  "  When  heart  and  flesh  fail,  God  is  the  strength  of  my  heart." 
As  a  man  can  let  a  fire  almost  go  out  which  had  been  kindled,  and  then  blow  it  up, 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  25  TO  32.  197 

and  by  application  of  new  fuel  make  it  blaze  as  much  as  ever  :   so  can  God  deal  with 
this  flame  of  life  which  he  hath  kindled. — Paul  Bayne. 

Verse  25. — "  According  to  thy  word."  The  word  removes  deadness  of  conscience 
and  hardness.  Is  not  this  word  a  hammer  to  soften  the  heart,  and  is  not  this  the 
immortal  seed  by  which  we  are  begotten  again  ?  Therefore  David,  finding  his 
conscience  in  a  dead  frame,  prayeth,  "  My  soul  cleaveth  to  the  dust;  quicken  thou  me 
according  to  thy  word."  The  word  is  the  first  thing  by  which  conscience  is  purified 
and  set  right. — John  Sheffield,  in  "  A  Good  Conscience  the  Strongest  Hold,"  1650. 

Verse  25. — "  According  to  thy  word."  What  word  doth  David  mean  ?  Either 
the  general  promises  in  the  books  of  Moses  or  Job  ;  which  intimate  deliverance  to 
the  faithful  observers  of  God's  law,  or  help  to  the  miserable  and  distressed  ;  or  some 
particular  promise  given  to  him  by  Nathan,  or  others.  Chrysostom  saith,  "  Quicken 
me  according  to  thy  word  :  but  it  is  not  a  word  of  command,  but  a  word  of  promise." 
Mark  here, — he  doth  not  say  secundum  meritum  meum,  but,  secundum  verbum 
tuum;  the  hope,  or  that  help  which  we  expect  from  God,  is  founded  upon  his  word; 
there  is  our  security,  in  his  promises,  not  in  our  deservings:  Promittendo  se  fecit 
debitor  em,  etc. 

When  there  was  so  little  Scripture  written,  yet  David  could  find  out  a  word  for 
his  support.  Alas  !  in  our  troubles  and  afflictions,  no  promise  occurreth  to  mind. 
As  in  outward  things,  many  that  have  less  live  better  than  those  that  have  abund 
ance  ;  so  here,  now  Scripture  is  so  large,  we  are  less  diligent,  and  therefore,  though 
we  have  so  many  promises,  we  are  apt  to  faint,  we  have  not  a  word  to  bear  us  up. 
This  word  did  not  help  David,  till  he  had  lain  so  long  under  this  heavy  condition, 
that  he  seemed  dead.  Many,  when  they  have  a  promise,  think  presently  to  enjoy 
the  comfort  of  it.  No,  waiting  and  striving  are  first  necessary.  We  never  relish 
the  comfort  of  the  promises  till  the  creatures  have  spent  their  allowance,  and  we  have 
been  exercised.  God  will  keep  his  word,  and  yet  we  must  expect  to  be  tried. 

In  this  his  dead  condition,  faith  in  God's  word  kept  him  alive.  When  we  have 
least  feeling,  and  there  is  nothing  left  us,  the  word  will  support  us  :  "  And  being  not 
weak  in  faith,  he  considered  not  his  own  body  now  dead,  when  he  was  about  an 
hundred  years  old,  neither  yet  the  deadness  of  Sarah's  womb  :  he  staggered  not  at 
the  promise  of  God  through  unbelief  ;  but  was  strong  in  faith,  giving  glory  to  God  " 
(Rom.  iv.  19,  20).  One  way  to  get  comfort  is  to  plead  the  promise  of  God  in  prayer, 
Chirographa  tua  injiciebat  tibi  Domine,  show  him  his  handwriting  ;  God  is  tender  of 
his  word.  These  arguings  in  prayer,  are  not  to  work  upon  God,  but  ourselves. — 
Thomas  A/an/on. 

Verses  25 — 32. — One  does  not  wonder  at  the  fluctuations  which  occur  in  the 
feelings  and  experience  of  a  child  of  God — at  one  time  high  on  the  mountain,  near 
to  God  and  communing  witli  God,  at  another  in  the  deep  and  dark  valley.  All, 
more  or  less,  know  these  changes,  and  have  their  sorrowing  as  well  as  their  rejoicing 
seasons.  When  we  parted  with  David  last,  what  was  he  telling  us  of  his  experience  ? 
that  God's  testimonies  were  his  delight  and  his  counsellors  ;  but  now  what  a  different 
strain  1  all  joy  is  darkened,  and  his  soul  cleaveth  to  the  dust.  And  there  must  have 
been  seasons  of  deep  depression  and  despondency  in  the  heart  of  David — driven  as 
a  fugitive  and  wanderer  from  his  home,  hunted  as  a  partridge  upon  the  mountains, 
and  holding,  as  he  himself  says,  his  life  continually  in  his  hands.  Yet  I  think  in  this 
portion  of  the  Psalm  there  is  evidence  of  a  deeper  abasement  and  sorrow  of  heart 
than  any  mere  worldly  suffering  could  produce.  He  had  indeed  said,  "  I  shall  one 
day  perish  by  the  hand  of  Saul  ;  "  but,  even  in  that  moment  of  weak  and  murmuring 
faith,  he  knew  that  he  was  God's  anointed  one  to  sit  on  the  throne  of  Israel.  But 
here  there  is  indication  of  sin,  of  grievous  sin  which  had  laid  his  soul  low  in  the  dust ; 
and  I  think  the  petition  in  the  29th  verse  gives  us  some  clue  to  what  that  sin  had 
been  :  "  Remove  me  from  the  way  of  lying."  Had  David — you  may  well  ask  in 
wonder — had  David  ever  lied  ?  had  he  ever  deviated  from  the  strait  and  honourable 
path  of  truth  ?  I  am  afraid  we  must  own  that  he  had  at  one  time  gone  so  near 
the  confines  of  a  falsehood,  that  he  would  be  but  a  poor  casuist  and  a  worse  moralist 
who  should  attempt  to  defend  the  Psalmist  from  the  imputation.  WTe  cannot  read 
the  27th  chapter  of  the  1st  of  Samuel  without  owning  into  what  a  sad  tissue  of  equi 
vocation  and  deceit  David  was  unhappily  seduced.  Well  might  his  soul  cleave  to 
the  dust  as  he  reviewed  that  period  of  his  career  ;  and  though  grace  did  for  him  what 
it  afterwards  did  for  Peter,  and  he  was  plucked  as  a  brand  out  of  the  burning,  yet  one 
can  well  imagine  that,  like  the  Apostle  afterwards,  when  he  thought  thereon  he  wept, 
and  that  bitterly. — Barton  Bouchier. 


198  EXPOSITIONS    OF    THE    PSALMS. 

Verse  26. — "  /  have  declared  my  ways,"  etc.  This  verse  contains  a  prayer,  with 
a  reason  after  this  form  : — O  Lord,  I  have  oft  before  declared  unto  thee  the  whole 
state  and  course  of  my  life,  my  wanderings,  my  wants,  my  doubts,  my  griefs  ;  I 
hid  nothing  from  thee,  and  thou,  according  to  my  necessity,  didst  always  hear  me  : 
therefore  now,  Lord,  I  pray  thee  to  teach  me  ;  by  thy  light  illuminate  me  that  I  may 
know  thy  statutes  and  receive  grace  to  walk  in  them.  This  is  a  good  argument  in 
dealing  with  the  Lord, — I  have  gotten  many  mercies  and  favourable  answers  from 
thee  ;  therefore,  Lord,  I  pray  thee  to  give  me  more  ;  for  whom  he  loves  he  loves  to 
the  end  ;  and  where  he  begins  to  show  mercy  he  ceaseth  not  till  he  crown  his  children 
with  mercy.  And  so  gracious  is  the  Lord,  that  he  esteems  himself  to  be  honoured 
as  oft  as  we  give  him  the  praise  that  we  have  found  comfort  in  him,  and  therefore 
come  to  seek  more. 

Next,  it  is  to  be  marked  how  he  saith,  "  /  have  declared  my  ways,  and  thou  heardest 
me  :  "  these  two  go  well  together,  Mercy  and  Truth  :  truth  in  the  heart  of  man  con 
fessing  ;  mercy  in  God,  hearing  and  forgiving  :  happy  is  the  soul  wherein  these  two 
meet  together.  Many  there  are  who  are  destitute  of  this  comfort ;  they  cannot  say, 
God  hath  heard  me,  and  all  because  they  deal  not  plainly  and  truly  with  the  Lord 
in  declaring  their  ways  unto  him. — William  Cowper. 

Verse  26. — "  /  have  declared  my  ways."  In  verse  59  he  thinketh  upon  his  ways, 
that  is,  his  inward  imperfections  and  outward  aberrations  from  the  strait  and  straight 
ways  of  God  ;  and  here  he  is  not  ashamed  to  declare  them,  that  is,  to  acknowledge 
and  confess  that  all  this  came  upon  him  because  he  was  forgetful  to  do  God's  will. 
Note  the  connection  between  this  and  the  previous  verse  :  My  soul  clave  unto  the 
dust,  because  I  clave  not  to  thee. — Richard  Greenham. 

Verse  26. — "  /  have  declared  my  ways."  'fnsp,  sipparti,  "  I  have  remembered  my 
ways  ;  "  I  have  searched  them  out ;  I  have  investigated  them.  And  that  he  had 
earnestly  prayed  for  pardon  of  what  was  wrong  in  them,  is  evident  ;  for  he  adds, 
"  Thou  heardest  me." — Adam  Clarke. 

Verse  26. — "  /  have  declared  my  ways,"  etc.  Him  whom  thou  hast  heard  in 
humble  confessing  of  his  sins,  him  thou  must  teach  thy  statutes.  The  saints  lay 
open  to  God  what  they  find,  both  good  and  evil,  seeking  deliverance,  supply, 
strengthening,  directing  :  even  as  sick  patients  tell  to  their  doctor  both  what  good 
and  what  otherwise  they  perceive  or  as  clients  lay  bare  their  case  to  their 
counsel. 

"  Declared."  As  if  he  had  read  them  out  of  a  book.  The  saints  know  their 
ways.  A  man  that  hath  light  with  him  seeth  the  way,  and  can  tell  you  all  about  it ; 
another  is  in  darkness  and  knoweth  nothing  :  the  one  taketh  observation  of  his 
course,  the  other  doth  not. 

"  Thou  hast  heard  me."  God's  goodness  is  seen  in  his  hearing  what  we  lay  open 
before  him.  If  great  ones  let  a  poor  man  tell  his  tale  at  large  we  count  it  honourable 
patience  ;  but  it  is  God's  glory  to  hear  our  wants,  our  weakness  through  sin,  the 
invincibleness  of  our  evils,  our  utter  impotency  in  ourselves  even  to  seek  redress. 
That  mode  of  procedure  would  lose  the  favour  of  man,  but  it  winneth  favour 
with  God.  The  more  humbly  we  confess  all  our  wants,  the  more  confident  we  may  be 
that  God  will  hear  us.  He  teacheth  the  humble,  for  the  humble  scholar  will  give  to 
his  master  the  honour  of  that  he  learneth. 

/  have  rehearsed  (said  with  myself)  my  ways  ;  and  "  thou  hast  heard  my  private 
confession."  "  /  have  declared  "  to  others  what  my  way  is,  and  "  thou  hast  heard 
me  "  so  discoursing  ;  wherefore  "  teach  me,"  seeing  I  communicate  what  I  receive. 
It  is  a  plea  derived  from  his  carefulness  to  learn,  and  from  the  use  he  had  made  of 
that  he  had  learned.  The  godly,  like  candles,  light  each  other. — Paul  Bayne. 

Verse  26. — "  /  have  declared  my  ways."  They  that  would  speed  with  God,  should 
learn  this  point  of  Christian  ingenuity,  unfeignedly  to  lay  open  their  whole  case  to 
him.  That  is,  to  declare  what  they  are  about,  the  nature  of  their  affairs,  the  state 
of  their  hearts,  what  of  good  or  evil  they  find  in  themselves,  their  conflicts,  supplies, 
distresses,  hopes  ;  this  is  declaring  our  ways — the  good  and  evil  we  are  conscious  of. 
As  a  sick  patient  will  tell  the  physician  how  it  is  with  him,  so  should  we  deal  with 
God,  if  we  would  find  mercy.  This  declaring  his  ways  may  be  looked  upon,  1.  As 
an  act  of  faith  and  dependence.  2.  As  an  act  of  holy  friendship.  3.  As  an  act  of 
spiritual  contrition,  and  brokenness  of  heart :  for  this  declaring  must  be  explained 
according  to  what  David  meant  by  the  expression,  "  My  ways." 

First,  By  his  "  ways  "  may  be  meant  his  businesses  or  undertakings  :  I  have 
still  made  them  known  to  thee,  committing  them  to  the  direction  of  thy  providence  ; 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  25  TO  32.  199 

and  so  it  is  an  act  of  faith  and  dependence,  consulting  with  God,  and  acquainting 
him  with  all  our  desires. 

Secondly,  By  his  "  ways  "  may  be  meant,  all  his  straits,  sorrows,  and  dangers  ; 
and  so  this  declaration  is  an  act  of  holy  friendship,  when  a  man  comes  as  one  friend 
to  another,  and  acquaints  God  with  his  whole  state,  lays  his  condition  before  the  Lord, 
in  hope  of  pity  and  relief. 

Thirdly,  By  "  ways  "  is  meant  temptations  and  sins  ;  and  so  this  declaring  is  an 
act  of  spiritual  contrition  or  brokenness  of  heart.  Sins  are  properly  our  ways,  as 
Ezek.  xviii.  25. — Thomas  A/an/on. 

Verses  26,  27,  29,  30. — "  The  way  of  thy  precepts."  "  My  ways."  "  The  way 
of  lying."  "  The  way  of  truth."  Here  should  be  noticed  the  two  contrasts  by  which 
the  Prophet  teaches  what  must  be  shunned  both  in  life  and  in  doctrine,  and  what 
embraced.  The  first  respects  the  life  of  Christians,  as  the  Prophet  sets  the  way  of 
God's  commandments  over  against  his  own  ways,  verses  26,  27  ;  and  respecting 
these  he  confesses  that  they  have  pressed  him  down  to  the  dust  and  have  greatly 
distressed  him  ;  but  respecting  those  he  declares  that  they  have  again  raised  him 
up.  He  means  by  his  own  ways  a  depraved  nature,  carnal  desire,  and  the  carnal 
mind  which  is  enmity  against  God,  Rom.  viii.  ;  but  by  the  ways  of  the  Lord  he 
denotes  the  will  of  God  expressed  in  the  Word.  Therefore  the  boastings  of  the 
papists  of  the  perfect  obedience  of  the  renewed  are  empty  ;  for  David,  assured  by 
having  been  renewed,  complains  bitterly  and  with  many  tears  that  his  soul,  under 
the  intolerable  weight  of  sins,  had  been  brought  down  to  the  dust  of  death  and  almost 
suffocated  ;  but  that  God  had  heard  his  prayers  and  brought  him  back  to  the  way 
of  his  commandments.  We  here,  also,  gather  that  in  this  life  all  the  saints  experience 
the  wrestling  and  contest  of  the  flesh  and  the  spirit,  so  that  they  are  continually 
compelled  to  mourn  that  their  flesh  turns  them  aside  from  the  way  of  the  Lord  into 
the  by-paths  of  sin  :  just  as  Paul  cries  out,  "  I  see  another  law  in  my  members, 
warring  against  the  law  of  my  mind,  etc.  O  wretched  man  that  I  am  !  who  shall 
deliver  me  from  the  body  of  this  death  ?  "  Rom.  vii.  23,  24. 

The  second  contrast  concerneth  the  doctrine  ;  for  David  opposes  the  way  of  lying 
to  the  way  of  truth.  We  are  taught  by  this  contrast  that  we  should  eschew  false 
doctrine,  and  steadfastly  adhere  to  divine  truth.  To  this  applies  the  precept  of 
Paul,  Eph.  iv.  25,  "  Wherefore,  having  put  away  the  lie,  speak  truth  each  one  with 
his  neighbour."  Further,  we  learn,  if  we  hate  our  own  ways,  i.e.,  confess  our  sins 
to  the  Lord,  and,  trusting  in  the  Mediator,  pray  for  forgiveness,  that  God  is  wont 
to  hear  and  mercifully  to  forgive  our  sins  ;  as  it  is  written,  1  John  i.  9,  "  If  we  con 
fess  our  sins,  he  is  faithful  and  just  to  forgive  us  our  sins,  and  to  cleanse  us  from  all 
unrighteousness." — Solomon  Gesner. 

Verse  26. — "  Thou  heardest  me."  Past  answers  to  prayer  should  encourage  us 
to  come  the  more  boldly  to  the  throne  of  grace. — Jacob  never  forgot  the  night  he 
spent  at  Bethel. — William  S.  Plumer. 

Verse  26. — "  Teach  me  thy  statutes."  The  often  repetition  of  this  one  thing  in 
this  Psalm  argueth,  1.  The  necessity  of  this  knowledge.  2.  The  desire  he  had  to 
obtain  it.  3.  That  such  repetitions  are  not  frivolous  when  they  proceed  from  a 
sound  heart,  a  zealous  affection,  and  a  consideration  of  the  necessity  of  the  thing 
prayed  for.  4.  That  such  as  have  most  light  have  little  in  respect  of  what  they 
should  have.  5.  As  covetous  men  think  they  have  never  gold  enough,  so  Christian 
men  should  think  they  have  never  knowledge  enough. — Richard  Greenhorn. 

Verse  26. — "  Teach  me."  We  can  never  do  without  teaching,  even  in  old  age. 
Unless  the  Spirit  of  God  teaches  us  we  learn  in  vain. — Martin  Geier. 

Verses  26,  27. — Here  is  David's  earnest  desire  for  the  continuance  of  that  intimacy 
that  had  been  between  him  and  his  God  ;  not  by  visions  and  voices  from  heaven, 
but  by  the  Word  and  Spirit  in  an  ordinary  way  :  "  Teach  me  thy  statutes,"  that  is, 
"  make  me  to  understand  the  way  of  thy  precepts."  When  he  knew  God  had  heard 
his  declaration  of  his  ways,  he  doth  not  say,  Now,  Lord,  tell  me  my  lot,  and  let  me 
know  what  the  event  will  be  ;  but,  Now,  Lord,  tell  me  my  duty,  let  me  know  what 
thou  wouldest  have  me  to  do  as  the  case  stands.  Note,  Those  that  in  all  their  ways 
acknowledge  God,  may  pray  in  faith  that  he  will  direct  their  steps  in  the  right  way. 
And  the  surest  way  of  keeping  up  our  communion  with  God  is,  by  learning  his  statutes, 
and  walking  diligently  in  the  way  of  his  precepts. — Matthew  Henry. 

Verse  27. — "  Make  me  to  understand."  Natural  blindness  is  an  obstinate  disease, 
and  hardly  cured  :  therefore  again  and  again  we  had  need  to  pray,  "  Open  mine 


200  EXPOSITIONS    OF    THE    PSALMS. 

eyes  ;  "  "  Teach  me  thy  statutes  ;  "  "  Make  me  to  understand  the  way  of  thy  precepts." 
Our  ignorance  is  great  even  when  it  is  cured  in  part.  The  clouds  of  temptation  and 
carnal  affection  cause  it  to  return  upon  us,  so  that  we  know  not  what  we  know. 
Therefore  he  cries,  "  open  my  eyes  ;  cause  me  to  understand."  Yea,  the  more  we 
know  the  more  is  our  ignorance  discovered  to  us  :  "  Surely  I  am  more  brutish  than 
any  man,  and  have  not  the  understanding  of  a  man.  I  neither  learned  wisdom,  nor 
have  the  knowledge  of  the  holy  "  (Prov.  xxx.  2,  3).  "  I  have  heard  of  thee  by  the 
hearing  of  the  ear,  but  now  mine  eye  seeth  thee ;  wherefore  I  abhor  myself,  and 
repent  in  dust  and  ashes"  (Job  xlii.  5,  6).  Alas,  a  poor,  little,  hearsay  knowledge 
availeth  not ;  they  abhor  themselves  when  they  have  more  intimate  acquaintance. 
None  so  confident  as  a  young  professor  that  knoweth  a  few  truths,  but  in  a  weak 
and  imperfect  manner  :  the  more  we  know  indeed,  the  more  sensible  we  are  of  our 
ignorance,  and  how  liable  to  this  mistake  and  that,  so  that  we  dare  not  trust 
ourselves  for  an  hour. — Thomas  Manton. 

Verse  27. — "  Understand  the  way  ...  so  shall  I  talk."  We  can  talk  with  a 
better  grace  of  God's  "  wondrous  works,"  the  wonders  of  providence,  and  especially 
the  wonders  of  redeeming  love,  when  we  understand  the  way  of  God's  precepts,  and 
walk  in  that  way. — Matthew  Henry. 

Verse  27. — "  The  way  of  thy  precepts."  He  desireth  that  God  would,  partly  by 
his  Spirit,  partly  by  his  ministers,  partly  by  affliction,  partly  by  study  and  labour, 
make  him  to  have  a  right  and  sound  understanding,  not  only  of  his  statutes,  but  of 
the  way  of  his  statutes,  that  is,  after  what  sort  and  order  he  may  live  and  direct  his 
life,  according  to  those  things  which  God  hath  commanded  him  in  his  law.  Learn 
here  how  hard  a  thing  it  is  for  man,  overweening  himself  in  his  own  wisdom,  to  know 
God's  will  till  God  make  him  to  know. — Richard  Greenham. 

Verse  27. — "  So  shall  I  talk  of  thy  wondrous  works."  He  that  is  sensible  of  the 
wondrous  things  that  are  in  God's  word,  will  be  talking  of  them.  1.  It  will  be  so. 
2.  It  should  be  so. 

1.  //  will  be  so.    When  the  heart  is  deeply  affected,  the  tongue  cannot  hold,  but 
will  run  out  in  expressions  of  it ;   "  for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh."     When  cheered  and  revived  in  their  afflictions  saints  are  transported 
with  the  thought  of  the  excellency  of  God.     "  Come,  and  I  will  tell  you  what  God 
hath  done  for  my  soul  "  (Ps.  Ixvi.  15).     The  woman,  when  she  had  found  the  lost 
groat,  calleth  her  neighbours  to  rejoice  with  her.     He  that  hath  but  a  cold  knowledge, 
will  not  be  so  full  of  good  discourse. 

2.  It  should  be  so  in  a  threefold  respect :   for  the  honour  of  God  ;  the  edification 
of  others  ;    and  for  our  own  profit. 

(1).  For  the  honour  of  God,  to  whom  we  are  so  much  indebted,  to  bring  him 
into  request  with  those  about  us.  Experience  deserveth  praise  ;  when  you  have 
found  the  Messiah,  call  another  to  him  :  "  Andrew  calleth  Peter,  and  saith  unto 
him,  We  have  found  the  Messias  :  and  Philip  called  Nathanael  and  saith  unto  him, 
We  have  found  him,  of  whom  Moses  in  the  law,  and  the  prophets,  did  write,  Jesus  of 
Nazareth,  the  son  of  Joseph  "  (John  i.  41 — 45). 

(2).  For  the  edification  of  others  :  "  And  thou,  being  converted,  strengthen  thy 
brethren  "  (Luke  xxii.  32).  True  grace  is  communicative  as  fire,  etc. 

(3).  For  our  own  profit.  He  that  useth  his  knowledge,  shall  have  more.  Whereas 
on  the  contrary,  full  breasts,  if  not  sucked,  become  dry.  In  the  dividing,  the  loaves 
increased.  All  gifts,  but  much  more  spiritual,  which  are  the  best,  are  improved  by 
exercise. — Thomas  Manton. 

Verse  27. — "  So  shall  I  talk,"  etc.  Desire  of  knowledge  should  not  be  for  satis 
fying  of  curiosity,  or  for  ostentation,  or  for  worldly  gain,  but  to  edify  ourselves  and 
others  in  wisdom.  ..."  Thy  wondrous  works."  The  works  of  creation,  redemption 
and  providence,  either  set  down  in  Scripture,  or  observed  in  our  own  experience, 
transcend  our  capacity,  and  cannot  but  draw  admiration  from  them  that  see  them 
well. — David  Dickson. 

Verse  27. — "  So  shall  1  talk."  It  is  a  frequent  complaint  with  Christians,  that 
they  are  straitened  in  religious  conversation,  and  often  feel  unable  to  speak  "  to 
the  use  of  edifying,  that  they  may  minister  grace  to  the  hearers,"  Eph.  iv.  29.  Here, 
then,  is  the  secret  disclosed,  by  which  we  shall  be  kept  from  the  danger  of  dealing  in 
unfelt  truths,  for  "  out  of  the  abundance  of  the  heart  our  mouths  shall  speak," 
Matt.  xii.  34.  Seek  to  have  the  heart  searched,  cleansed,  filled  with  the  graces  of 
the  Spirit.  Humility,  teachableness,  simplicity,  will  bring  light  unto  the  under- 


PSALM  ONE  HUNDRED  AND  N INETEEN— VERSES  25  TO  32.         201 

standing,  influence  the  heart,  "open  the  lips,"  and  unite  every  member  that  we  have 
in  the  service  and  praise  of  God. — Charles  Bridges. 

Verse  27. — "  /  shall  talk  of."  There  is  a  close  affinity  between  all  the  duties  of 
religion.  The  same  word  is  rendered  pray,  meditate,  and  talk  of.  "We  think  of  God's 
excellent  majesty  ;  we  cry  to  him  in  humble  prayer  ;  we  study  his  word  until  our 
souls  are  filled  with  gladness  and  admiration  ;  and  then  how  can  we  but  talk  of  his 
wondrous  works  ? — William  S.  Plumer. 

Verse  28. — "  My  soul  melteth  for  heaviness."  In  the  original  the  word  signifies, 
"  droppeth  away."  The  Septuagint  hath  it  thus  :  "  My  soul  fell  asleep  through 
weariness."  Probably  by  a  fault  of  the  transcribers,  putting  one  word  for  another. 
My  soul  droppeth.  It  may  relate  (1)  to  the  plenty  of  his  tears,  as  the  word  is  used 
in  Scripture  :  "  My  friends  scorn  me  :  but  mine  eye  poureth  out  tears  unto  God  " 
(Job  xvi.  20),  or  droppeth  to  God,  the  same  word  ;  so  it  notes  his  deep  sorrow  and 
sense  of  his  condition.  The  like  allusion  is  in  Joshua  vii.  5  :  "  The  heart  of  the  people 
melted,  and  became  as  water."  Or  (2)  it  relates  to  his  languishing  under  the 
extremity  of  his  sorrow;  as  an  unctuous  thing  wasteth  by  dropping,  so  was  his  soul 
even  dropping  away.  Such  a  like  expression  is  used  in  Psalm  cvii.  26:  "  Their  soul 
is  melted  because  of  trouble  ;  "  and  of  Jesus  Christ,  whose  strength  was  exhausted 
by  the  greatness  of  his  sorrows,  it  is  said,  Psalm  xxii.  14,  "  I  am  poured  out  like  water 
and  all  my  bones  are  out  of  joint :  my  heart  is  like  wax  ;  it  is  melted  in  the  midst  of 
my  bowels."  Be  the  allusion  either  to  the  one  or  to  the  other  ;  either  to  the  drop 
ping  of  tears,  or  to  the  melting  and  wasting  away  of  what  is  fat  or  unctuous,  it  notes 
a  vehement  sorrow,  and  brokenness  of  heart.  So  much  is  clear,  his  soul  was  even 
melting  away,  and  unless  God  did  help,  he  could  hold  out  no  longer. — Thomas  Manton. 

Verse  28. — "  My  soul  melteth."  The  oldest  versions  make  it  mean  to  slumber 
(LXX.  tvi'vraOev  Vulg.  dormitavit),  which  would  make  the  clause  remarkably  coincident 
with  Luke  xxii.  45. — Joseph  Addison  Alexander. 

Verse  28. — "  Heaviness."  There  is  nothing  may  comfort  a  natural  man  but 
David  had  it ;  yet  cannot  all  these  keep  him  from  that  heaviness  whereunto,  as 
witnesseth  S.  Peter,  the  children  of  God  are  subject  in  this  life,  through  their  manifold 
temptations.  The  men  of  the  world  are  so  far  from  this  disposition,  that  if  they 
have  health  and  wealth,  they  marvel  what  it  is  should  make  a  man  heavy  :  they  are 
not  acquainted  with  the  exercise  of  a  feeling  conscience  ;  they  know  not  the  defects 
of  the  spiritual  life,  and  are  not  grieved  at  them  :  being  dead  in  sin  they  feel  not  that 
they  want  life  ;  all  their  care  is  to  eat  and  drink  and  make  merry.  But  miserable  are 
they  ;  for  in  their  best  estate  they  are  as  oxen  fed  for  the  slaughter.  Woe  be  to 
them  who  laugh  now,  they  shall  mourn  ;  but  blessed  are  they  who  mourn  now,  for 
they  shall  be  comforted. — William  Cowper. 

Verse  28. — "  Strengthen  thou  me  according  unto  thy  word."  Strengthen  me  to 
do  the  duties,  resist  the  temptations,  and  bear  up  under  the  burdens  of  an  afflicted 
state,  that  the  spirit  may  not  fail. — Matthew  Henry. 

Verse  28. — "  Strengthen  thou  me  according  unto  thy  word."  What  is  that  word 
which  David  pleaded  ?  "  As  thy  days,  so  shall  thy  strength  be,"  Deut.  xxxiii.  25. 
"  Will  he  plead  against  me,"  said  Job,  "  with  his  great  power  ?  No  ;  but  he  will 
put  strength  in  me,"  Job  xxiii.  6. — Charles  Bridges. 

Verse  28. — "  Strengthen  thou  me."  Gesenius  translates  this,  "  Keep  me  alive," 
Thus,  '»;?,  in  this  verse,  answers  to  •«&,  in  the  first  verse.  This  prayer  for  new 
strength,  or  life,  is  an  entreaty  that  the  waste  of  life  through  tears  might  be  restored 
by  the  life-giving  word. — Frederick  G.  Marchant. 

Verse  29. — It  says,  "  Remove  from  me  the  way,"  and  not  me  from  the  way  ;  because 
that  way  of  iniquity  is  within  us,  for  we  are  born  children  of  wrath,  and  the  passions 
innate  in  us  run  to  the  lie,  and  make  the  wretched  way  of  crimes  in  our  souls. — 
Thomas  Le  Blanc. 

Verse  29. — "  Remove  from  me  the  way  of  lying."  Here  he  acknowledged  that 
although  he  were  already  exercised  in  the  law  of  God  and  in  his  knowledge,  and  that 
although  he  were  a  prophet  to  teach  others,  nevertheless  he  was  subject  to  a  number 
of  wicked  thoughts  and  imaginations  which  might  always  wickedly  lead  him  from 
the  right  way,  except  God  had  held  him  with  his  mighty  and  strong  hand.  And  this 
is  a  point  which  we  ought  here  rightly  to  note  ;  for  we  see  how  men  greatly  abuse 
themselves.  When  any  of  us  shall  have  had  a  good  beginning,  we  straightway  think 
that  we  are  at  the  highest ;  we  never  bethink  us  to  pray  any  more  to  God,  when 


202  EXPOSITIONS    OF    THE    PSALMS. 

once  he  hath  showed  us  favour  enough  to  serve  our  turns  ;  but  if  we  have  done  any 
small  deed,  we  by-and-by  lift  up  ourselves  and  wonder  at  our  great  virtues,  thinking 
straightway  that  the  Devil  can  win  no  more  of  us.  This  foolish  arrogancy  causeth 
God  to  let  us  go  astray,  so  that  we  fall  mightily,  yea,  that  we  break  both  arms  and 
legs,  and  are  in  great  hazard  of  breaking  our  necks.  I  speak  not  now  of  our  natural 
body,  but  of  our  soul.  Let  us  look  upon  David  himself  ;  for  he  it  is  that  hath  made 
proof  hereof.  It  came  to  pass  that  he  villainously  and  wickedly  erred  when  he  took 
Bathsheba  the  wife  of  his  subject,  Uriah,  to  play  the  whoremonger  with  her,  that 
he  was  the  cause  of  so  execrable  a  murder,  yea,  and  that  of  many;  for  he 
did  as  much  as  in  him  lay,  to  cause  the  whole  army  of  the  Lord  and  all  the  people 
of  Israel  to  be  utterly  overthrown.  See,  then,  the  great  negligence  and  security  into 
which  David  fell  ;  and  see  also  wherefore  he  saith,  "  Alas,  my  good  God,  I  beseech 
thee  so  to  guide  me,  that  I  may  forsake  the  way  of  lying." — John  Calvin. 

Verse  29. — "  Lying."  A  sin  that  David,  through  diffidence,  fell  into  frequently. 
See  1  Sam.  xxi.  2,  8,  where  he  roundly  telleth  three  or  four  lies  ;  and  the  like  he  did, 
1  Sam.  xxvii.  8,  10  :  this  evil  he  saw  by  himself,  and  here  prayeth  against  it. — John 
Trapp 

Verse  29. — "  The  way  of  lying,"  etc.  Lying  ways  are  all  ways,  except  the  ways 
of  God's  commandments  :  reason,  sense,  example,  custom,  event,  deceivable  lusts, 
these  tell  a  man  he  is  safe,  or  that  he  shall  repent  of  them,  and  take  no  hurt  in  the 
end,  and  they  promise  ease  and  blessedness,  but  perform  it  not.  Such  as  desire  to 
obey  God  must  be  kept  from  evil  ways  :  we  are  not  so  sanctified  but  that  temptation 
will  injure  our  graces.  As  a  fire  in  kindling,  not  throughly  alight,  may  be  quenched 
by  a  little  water,  so  may  our  holiness  be  damped  by  temptation.  We  find  within  us 
a  proneness  to  false  ways,  as  candles  new  blown  out  are  soon  blown  in  again.  There 
fore  as  burnt  children  dread  the  fire,  so  do  we  fear  the  way  of  lying.  God  doth  not 
suffer  temptations  to  come  into  the  presence  of  some  ;  and  in  others  God  maketh 
the  heart  averse  from  sin  when  temptation  is  present.  We  must  come  out  of  the 
ways  of  sin,  ere  we  can  walk  in  the  ways  of  God. — Paul  Bayne. 

Verse  29. — "  The  way  of  lying."  The  whole  life  of  sin  is  a  lie  from  beginning  to 
end.  The  word  "  lying  "  occurs  eight  times  in  this  Psalm. — William  S.  Plumer. 

Verse  29. — "  The  way  of  lying."  By  the  way  of  lying  is  to  be  understood  all  that 
is  in  man's  nature,  not  agreeable  to  the  word,  whether  it  be  counsels,  or  conclusions 
of  the  heart,  or  external  actions  ;  and  it  is  called  a  lying  way,  because  nature  promises 
a  good  to  be  gotten  by  sin  which  man  shall  not  find  in  it. — William  Cowper. 

Verse  29. — "  The  way  of  lying."  The  prophet  here  desireth  to  be  confirmed  by 
God  against  all  corruptions  in  doctrine,  and  disorder  of  conversation,  which  Satan 
by  his  witty  and  wily  instruments  doth  seek  to  set  abroach  in  the  world.  These  are 
called  "  the  way  of  lying."  1.  Because  they  are  invented  by  Satan,  the  father  of  lies. 
2.  They  are  countenanced  by  man's  wit,  the  storehouse  of  lies.  3.  They  seem  to  be 
that  which  they  are  not,  which  is  of  the  nature  of  lies.  4.  They  are  contrary  to  God 
and  his  truth,  the  discoverers  of  lies. — Richard  Greenham. 

Verse  29. — "  Grant  me  thy  law  graciously."  He  opposes  the  law  of  God  to  the 
way  of  lying.  First,  because  it  is  the  only  rule  of  all  truth,  both  in  religion  and 
manners  :  that  which  is  not  agreeable  to  it  is  but  a  lie  which  shall  deceive  man. 
Secondly,  it  destroys  and  shall  at  length  utterly  destroy  all  contrary  errors.  As  the 
rod  of  Aaron  devoured  the  rods  of  the  enchanters  ;  so  the  word,  which  is  the  rod  of 
the  mouth  of  God,  shall,  in  the  end,  eat  up  and  consume  all  untruths  whatsoever. 
Thirdly,  according  to  the  sentence  of  this  word,  so  shall  it  be  unto  every  man  ;  it 
deceives  none.  Men  shall  find  by  experience  it  is  true  :  he  who  walks  in  a  way  con 
demned  by  the  word,  shall  come  to  a  miserable  end.  And  on  the  contrary,  it  cannot 
but  be  well  with  them  who  live  according  to  this  rule. — William  Cowper. 

Verse  29. — "  Grant  me  thy  law  graciously."  David  had  ever  the  book  of  the  law  ; 
for  every  king  of  Israel  was  to  have  it  always  by  him,  and  the  Rabbis  say,  written 
with  his  own  hand.  But,  "  Grant  me  thy  law  graciously ;  "  that  is,  he  desires  he 
might  have  it  not  only  written  by  him,  but  upon  him,  to  have  it  imprinted  upon  his 
heart,  that  he  might  have  a  heart  to  observe  and  keep  it.  That  is  the  blessing  he 
begs  for,  "  the  law  ;  "  and  this  is  begged  "  graciously,"  or  upon  terms  of  grace,  merely 
according  to  thine  own  favour,  and  good  pleasure.  Here  is, — I.  The  sin  deprecated, 
"  Remove  from  me  the  way  of  lying."  II.  The  good  supplicated  and  asked,  "  Grant 
me  thy  law  graciously."  In  the  first  clause  you  have  his  malady,  David  had  been 
enticed  to  a  course  of  lying.  In  the  second  we  have  his  remedy,  and  that  is  the  law 
of  God. — Thomas  Manton. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  25  TO  32.          203 

Verse  30. — "  I  have  chosen  the  way  of  truth."  Here  you  have  the  working  of  a 
gracious  soul.  This  is  more  than  sitting  and  hearing  the  word — having  no  objection 
to  what  you  hear.  Such  hearing  is  all  that  can  be  affirmed  of  the  generality  of  gospel 
hearers,  except  we  add,  that  none  are  more  ready  to  be  caught  by  false  and  easy  ways 
of  salvation,  for  they  assent  to  all  they  hear.  The  man  of  God  strikes  a  higher  and 
more  spiritual  note — he  goes  into  the  choice  of  the  thing  ;  he  chooses  the  way  of 
truth  ;  and  he  cannot  but  choose  it ;  it  is  the  bent  of  his  renewed  nature,  the  effect 
indeed  of  all  he  has  been  pleading.  How  act  we?  The  way  of  truth  is  all  that  God  has 
revealed  concerning  his  Son  Jesus.  The  willing  heart  chooses  this  way,  and  all  of  it ; 
the  bitterness  of  it,  the  self-denial  of  it,  as  well  as  the  comfort  of  it ;  a  Saviour  from 
sin  as  well  as  a  Saviour  from  hell  ;  a  Saviour  whose  Spirit  can  lead  from  prayerfulness 
to  godliness,  from  idleness  upon  the  Sabbath-day  to  a  holy  keeping  of  that  day,  from 
self-seeking  to  the  seeking  of  Christ,  from  slack,  inconsistent  conduct  to  a  careful 
observance  of  all  the  Lord's  will.  Where  God's  people  meet,  there  such  will  delight 
to  be.  O  for  such  to  abound  among  us  I — John  Stephen. 

Verse  30. — "  /  have  chosen  the  way  of  truth."  Religion  is  not  a  matter  of  chance, 
but  of  choice.  Have  we  weighed  things  in  the  balance,  and,  upon  mature  delibera 
tion,  made  an  election, — "  We  will  have  God  upon  any  terms  ?  "  Have  we  sat  down 
and  reckoned  the  cost, — or  what  religion  must  cost  us, — the  parting  with  our  lusts  ; 
and  what  it  may  cost  us, — the  parting  with  our  lives  ?  Have  we  resolved,  through 
the  assistance  of  grace,  to  own  Christ  when  the  swords  and  staves  are  up  ?  and  to 
sail  with  him,  not  only  in  a  pleasure-boat,  but  in  a  man-of-war  ?  This  choosing  God 
speaks  him  to  be  ours  :  hypocrites  profess  God  out  of  worldly  design,  not  religious 
choice. — Thomas  Watson,  in  "  The  Morning  Exercises." 

Verse  30. — "  /  have  chosen  the  way  of  truth."  The  choice  which  David  makes 
here  of  God's  truth  proceeds  from  that  choice  and  election  whereby  the  Lord  before 
all  time  made  choice  of  David,  in  Christ,  to  be  one  of  his  elect.  For  as  it  is  true  of  love 
"  Herein  is  love,  not  that  we  loved  God,  but  that  he  loved  us  " — we  could  never  have 
loved  him,  if  first  he  had  not  loved  us  ;  so  is  it  true  of  election  ;  if  he  before  time 
had  not  chosen  us  to  be  his  people,  we  could  never  in  time  have  chosen  him  to  be 
our  God.  And  this  I  mark  in  them  who  love  the  word  of  God,  and  delight  in  it,  who 
can  say  out  of  a  good  heart,  that  the  Lord  is  their  portion  and  the  joy  of  their  soul : 
this  is  a  sure  seal  of  their  election,  imprinted  by  the  finger  of  God  in  their  heart. — 
William  Cowper. 

Verse  30. — In  all  our  religious  exercises,  let  deliberation  precede  our  resolution, 
and  consideration  usher  in  determination.  David  did  so  ;  and  therefore  he  says 
here,  "  /  have  chosen  the  way  of  truth  :  thy  judgments  have  I  laid  before  me."  Indeed, 
he  cannot  but  resolve  upon,  and  make  choice  of,  the  way  of  piety,  who  layeth  before 
him  the  goodness,  the  rectitude  and  pleasantness  of  the  way.  When  the  prodigal 
considereth  with  himself  how  well  his  father's  servants  fared,  he  thinketh  of,  yea, 
determineth  to  go  home  ;  "  I  will  arise  and  go  to  my  father." — Abraham  Wright,  1661. 

Verse  30. — "  /  have  chosen."  No  man  ever  served  the  Lord  but  he  first  made 
choice  of  him  to  be  his  Master.  Every  man  when  he  comes  to  years  of  discretion 
so  as  to  be  master  of  himself,  adviseth  with  himself  what  course  he  shall  take,  whether 
he  will  serve  God  or  the  world.  Now  all  the  saints  of  God  have  made  this  distinct 
choice  ;  we  will  serve  the  Lord,  and  no  other.  Moses  when  both  stood  before  him, 
the  pleasures  of  Egypt  on  the  one  hand,  and  God  and  his  people  with  their  afflictions 
on  the  other,  he  chose  the  latter  before  the  former,  Heb.  xi.  25.  So  David  saith  he 
did,  "  /  have  chosen  the  way  of  truth  :  thy  judgments  have  I  laid  before  me;"  for  to 
choose  is,  when  a  thing  lies  before  a  man,  and  he  considers  and  takes  it.  So  Joshua, 
"  I  and  my  house  will  serve  the  Lord." — John  Preston  (1587 — 1628)  in  "  The  Golden 
Sceptre  held  forth  to  the  Humble."  1638. 

Verse  30. — "  Truth."  There  are  three  kinds  of  truth  ;  truth  in  heart,  truth  in 
word,  truth  in  deed  (2  Kings  xx.  3  ;  Zech.  viii.  16  ;  Heb.  x.  22). — Ayguan.  From 
"  The  Preacher's  Storehouse,"  by  J.  E.  Vaux. 

Verse  30. — "  Thy  judgments."  God's  word  is  called  his  judgment,  because  it 
discerns  good  from  evil ;  and  is  not  a  naked  sentence ;  but,  as  it  points  out  evil, 
so  it  pronounceth  plagues  against  it,  which  shall  be  executed  according  to  the 
sentence  thereof. — William  Cowper. 

Verses  30,  31. — "  /  have  chosen  ;  "  "  I  have  stuck."  The  choosing  Christian  is 
likely  to  be  the  sticking  Christian  ;  when  those  that  are  Christians  by  chance  tack 
about  if  the  wind  turn. — Matthew  Henry. 

Verse  30. — "Thy  judgments  have   I  laid  before  me."     The  solid  consideration 


204  EXPOSITIONS    OF   THE    PSALMS. 

that  God's  word  is  God's  decree  or  judgment  may  guard  a  believer  against  men 
terrors  and  allurements,  and  fix  him  in  his  right  choice,  as  here. — David  Dickson. 

Verse  30. — "Thy  judgments  have  I  laid  before  me."  Men  that  mean  to  travel 
the  right  way  will  lay  before  them  a  map  :  so  David,  as  his  will  had  resolved  upon 
the  ways  of  truth,  so  he  setteth  before  his  eyes  the  map  of  the  law,  which  did  manifest 
this  unto  him,  as  the  ship-man  hath  his  card  with  the  compass. — Paul  Bayne. 

Verse  31. — "/  have  stuck  unto  thy  testimonies."  It  is  not  a  little  remarkable, 
that  while  the  Psalmist  says  (verse  25),  "  My  soul  cleaveth  to  the  dust,"  he  should 
say  here,  "/  have  cleaved  unto  thy  testimonies  ";  for  it  is  the  same  original  word 
in  both  verses.  The  thing  is  altogether  compatible  with  the  experience  of  the 
believer.  Without  there  is  the  body  of  indwelling  sin,  and  within  there  is  the  undying 
principle  of  divine  grace.  There  is  the  contest  between  them — "  the  flesh  lusteth 
against  the  spirit  and  the  spirit  against  the  flesh  "  (Gal.  v.  17),  and  the  believer 
is  constrained  to  cry  out,  "  O  wretched  man  that  I  am  "  (Rom.  vii.  24).  It  is  the 
case  ;  and  all  believers  find  it  so.  While  the  soul  is  many  times  felt  cleaving  to  the 
dust,  the  spirit  strives  to  cleave  unto  God's  testimonies.  So  the  believer  prays, 
Cause  that  I  be  not  put  to  shame.  And  keeping  close  to  Christ,  brethren,  you 
shall  not  be  put  to  shame,  world  without  end. — John  Stephen. 

Verse  31. — "/  have  stuck  unto  thy  testimonies."  He  adhered  to  them  when 
momentary  interests  might  have  dictated  a  different  line  of  conduct,  when  unbelief 
would  have  been  ready  to  shrink  from  the  path  of  duty,  when  outward  appearances 
were  greatly  discouraging  to  fidelity,  when  all  were  ready  to  deride  his  preposterous 
determination. — John  Morison. 

Verse  31. — "/  have  stuck."  True  godliness  evermore  wears  upon  her  head 
the  garland  of  perseverance. — William  Cowper. 

Verse  31. — "Put  me  not  to  shame."  Forasmuch  as  David,  in  a  good  conscience, 
endeavoured  to  serve  God,  he  craves  that  the  Lord  would  not  confound  him.  This 
is  two  ways  done  ;  either  when  the  Lord  forsakes  his  children,  so  that  in  their  trouble 
they  feel  not  his  promised  comforts,  and  great  confusion  of  mind  and  perturbation 
is  upon  them  ;  or  otherwise  when  he  leaves  them  as  a  prey  to  their  enemies,  who 
scorn  them  for  their  godly  and  sincere  life,  and  exult  over  them  in  their  time  of 
trouble  ;  when  they  see  that  all  their  prayer  and  other  exercises  of  religion  cannot 
keep  them  out  of  their  enemies'  hands.  "  He  trusted  in  God  :  let  him  deliver 
him."  From  this  shame  and  contempt  he  desires  the  Lord  would  keep  him,  and 
that  he  should  never  be  like  unto  them,  who,  being  disappointed  of  that  wherein 
they  trusted,  are  ashamed. — William  Cowper. 

Verse  32. — "/  will  run  in  the  way  of  thy  commandments  when,"  etc.  You  must 
remember  that  the  speaker,  the  Psalmist,  is  not  an  unconverted  man,  but  one  who 
had  long  before  been  brought  under  the  dominion  of  religion.  He  is  not,  therefore, 
soliciting  the  first  entrance,  but  the  after  and  multiplied  workings  of  a  principle 
of  grace  ;  and  he  states  his  desire  in  an  expression  which  is  singularly  descriptive 
of  the  outgoing  of  an  influence  from  the  heart  over  the  rest  of  the  man.  His  wish 
is  that  his  heart  might  be  enlarged  ;  and  this  wish  amounted  to  a  longing  that 
the  whole  of  himself  might  act  in  unison  with  the  heart,  so  that  he  might  become, 
as  it  were,  all  heart,  and  thus  the  heart  in  the  strictest  sense  be  enlarged,  through 
the  spreading  of  itself  over  the  body  and  soul,  expanding  itself  till  it  embraced 
all  the  powers  of  both.  If  there  be  the  love  of  God  in  the  heart,  then  gradually 
the  heart,  possessed  and  actuated  by  so  noble  and  stirring  a  principle,  will  bring 
over  to  a  lofty  consecration  all  the  energies,  whether  mental  or  corporeal,  and  will 
be  practically  the  same  as  though  the  other  departments  of  man  were  thus  the 
result  turned  into  heart,  and  he  became,  according  to  the  phrase  which  we  are 
accustomed  to  employ  when  describing  a  character  of  unwonted  generosity  and 
warmth,  "  all  heart."  So  that  the  desire  after  an  enlarged  heart  you  may  fairly 
consider  tantamount  to  a  desire  that  every  faculty  might  be  brought  into  thorough 
subjection  to  God,  and  that  just  as  God  himself  is  love — love  being  rather  the  Divine 
essence  than  a  Divine  attribute,  and  therefore  love  mingling  itself  with  all  the 
properties  of  Godhead,  so  the  man  having  love  in  the  heart  might  become  all  heart, 
the  heart  throwing  itself  into  all  his  capacities,  pervading  but  not  obliterating 
the  characteristics  of  his  nature.  And  exactly  in  accordance  with  this  view  of  the 
enlargement  of  heart  which  the  Psalmist  desired  is  the  practical  result  which  was 
to  follow  on  its  attainment.  He  was  already  walking  in  the  way  of  God's  command 
ments  ;  but  what  he  proposed  to  himself  was  the  running  that  way  :  "/  will  run 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   25   TO   32.       205 

the  way  of  thy  commandments,  when  thou  shalt  enlarge  my  heart."  A  quickened 
pace,  a  more  rapid  progress,  a  greater  alacrity,  a  firmer  constancy,  a  more  resolute 
and  unflinching  obedience,  these  were  the  results  which  the  Psalmist  looked  for 
from  the  enlargement  of  his  heart.  And  truly  if  all  the  faculties  of  mind  and  body 
be  dedicated  to  God,  with  a  constant  and  vigorous  step  will  man  press  on  in  the 
way  that  leadeth  to  heaven.  So  long  as  the  dedication  is  at  best  only  partial, 
the  world  retaining  some  fraction  of  its  empire,  notwithstanding  the  setting  up  of  the 
kingdom  of  God,  there  can  be  nothing  but  a  slow  and  impeded  progress,  a  walking 
interrupted  by  repeated  baitings,  if  not  backslidings,  by  much  of  loitering,  if  not 
of  actual  retreat ;  but  if  the  man  be  all  heart,  then  he  will  be  all  life,  all  warmth, 
all  zeal,  all  energy,  and  the  consequence  of  this  complete  surrender  to  God  will  be 
exactly  that  which  is  prophetically  announced  by  Isaiah  :  "  They  that  wait  upon 
the  Lord  shall  renew  their  strength  ;  they  shall  mount  up  with  wings  as  eagles  ; 
they  shall  run,  and  not  be  weary  ;  and  they  shall  walk,  and  not  faint." — Henry 
Melvill,  1798—1871. 

Verse  32. — "/  will  run."  By  running  is  meant  cheerful,  ready,  and  zealous 
observance  of  God's  precepts  :  it  is  not  go,  or  walk,  but  run.  They  that  would 
come  to  their  journey's  end,  must  run  in  the  way  of  God's  commandments.  It 
noteth  a  speedy  or  a  ready  obedience,  without  delay.  We  must  begin  with  God 
betimes.  Alas  I  when  we  should  be  at  the  goal,  we  have  many  of  us  scarce  set 
forth.  And  it  noteth  earnestness  ;  when  a  man's  heart  is  set  upon  a  thing,  he 
thinks  he  can  never  do  it  soon  enough.  And  this  is  running,  when  we  are  vehement 
and  earnest  upon  the  enjoyment  of  God  and  Christ  in  the  way  of  obedience.  And 
it  notes  again,  that  the  heart  freely  offereth  itself  to  God. 

This  running  is  the  fruit  of  effectual  calling.  When  the  Lord  speaks  of  effectual 
calling,  the  issue  of  it  is  running  ;  when  he  speaks  of  the  conversion  of  the  Gentiles, 
"  Nations  that  know  not  thee  shall  run  unto  thee  "  ;  and,  "  Draw  me,  and  we  will 
run  after  thee."  When  God  draws  there  is  a  speedy,  earnest  motion  of  the  soul. 

This  running,  as  it  is  the  fruit  of  effectual  calling,  so  it  is  very  needful ;  for 
cold  and  faint  motions  are  soon  overborne  by  difficulty  and  temptation  :  "  Let 
us  run  with  patience  the  race  that  is  set  before  us  "  (Heb.  xii.  1).  When  a  man 
hath  a  mind  to  do  a  thing,  though  he  be  hindered  and  jostled,  he  takes  it  patiently, 
he  goes  on  and  cannot  stay  to  debate  the  business.  A  slow  motion  is  easily  stopped, 
whereas  a  swift  one  bears  down  that  which  opposeth  it  ;  so  is  it  when  men  run 
and  are  not  tired  in  the  service  of  God.  Last  of  all,  the  prize  calls  for  running  : 
"  So  run  that  ye  may  obtain  "  (1  Cor.  ix.  24). — Thomas  Manton. 

Verse  32. — "/  will  run."  It  was  not  the  walking  "  the  way  of  God's  command 
ments,"  but  the  running  "  the  way  of  God's  commandments,"  to  which  David 
aspired.  The  text  has  no  connection  with  the  case  of  one  who  habitually  pursues 
the  opposite  path  ;  it  has  exclusive  reference  to  the  pace  at  which  the  line  of  duty 

is  to  be  traversed It  may  not  unnaturally  excite  surprise,  that  "  the  sweet 

singer  of  Israel  " — he  who  was  emphatically  declared  to  be  "  a  man  after  God's 
own  heart  " — should,  nevertheless,  in  the  words  of  the  text,  seem  to  imply  that 
he  was  not  yet  "  running  the  way  of  God's  commandments."  But,  dear  brethren, 
the  greater  an  individual's  comparative  holiness,  the  more  intense  will  be  his  longing 
for  absolute  holiness.  To  others,  David  might  appear  to  be  speeding  marvellously 
along  the  path  of  life  ;  and  yet  he  himself  deemed  his  movements  to  be  far  less 
rapid.  His  humility  was  one  of  the  evidences  of  his  holiness. — Hugh  B.  Moffat,  1871. 
Verse  32. — "/  will  run  the  way."  His  intended  course  in  this  way  he  expresses 
by  running.  It  is  good  to  be  in  this  way  even  in  the  slowest  motions  ;  love  will 
creep  where  it  cannot  walk.  But  if  thou  art  so  indeed,  then  thou  wilt  long  for  a 
swifter  motion  ;  if  thou  do  but  creep,  creep  on,  desire  to  be  enabled  to  go.  If  thou 
goest,  but  yet  haltingly  and  lamely,  yet  desire  to  be  strengthened  to  walk  straight  ; 
and  if  thou  walkest,  let  not  that  satisfy  thee,  desire  to  run.  So  here,  David  did 
walk  in  this  way  ;  but  he  earnestly  wishes  to  mend  his  pace  ;  he  would  willingly 
run,  and  for  that  end  he  desires  an  enlarged  heart. 

Some  dispute  and  descant  too  much  whether  they  go  or  no,  and  childishly  tell 
their  steps,  and  would  know  at  every  step  whether  they  advance  or  no,  and  how 
much  they  advance,  and  thus  amuse  themselves,  and  spend  the  time  of  doing  and 
going  in  questioning  and  doubting.  Thus  it  is  with  many  Christians  ;  but  it  were 
a  more  wise  and  comfortable  way  to  be  endeavouring  onwards,  and  if  thou  make 
little  progress,  at  least  to  be  desiring  to  make  more  ;  to  be  praying  and  walking, 
and  praying  that  thou  mayest  walk  faster,  and  that  in  the  end  thou  mayest  run, 


206  EXPOSITIONS    OF    THE    PSALMS. 

not  satisfied  with  anything  attained.  Yet  by  that  unsatisfiedness  we  must  not 
be  so  dejected  as  to  sit  down,  or  to  stand  still,  but  rather  we  must  be  excited  to 
go  on. — Robert  Leighton. 

Verse  32. — "Enlarged  my  heart,"  or  dilated  it,  namely,  with  joy.  It  is  obvious 
to  remark  the  philosophical  propriety  with  which  this  expression  is  applied  :  since 
the  heart  is  dilated,  and  the  pulse  by  consequence  becomes  strong  and  full,  from 
the  exultation  of  joy  as  well  as  of  pride.  (See  Parkhurst  on  am.) — Richard  Mant. 

Verse  32. — "Thou  wilt  enlarge  my  heart."  God  would  enlarge  the  very  seat 
of  life,  and  thus  give  his  weak  servant  more  strength  ;  such  strength  that  he  need 
no  longer  lie  prone  on  the  dust  struggling  to  arise  ;  but  strength  to  enable  him 
lo  run  in  the  way  of  truth.  Thus,  he  who  prays,  "O  Lord,  put  me  not  to  shame," 
finds  for  himself  the  truth  of  an  earlier  song  :  "  They  looked  unto  him,  and  were 
lightened,  and  their  faces  were  not  ashamed." — Frederick  G.  Marchant. 

Verse  32. — "Enlarge  my  heart."  It  is  said  of  Solomon,  that  he  had  "  a  large 
heart  (the  same  word  that  is  used  here),  as  the  sand  of  the  sea  shore  :  "  that  is  a 
vast,  comprehensive  spirit,  that  could  fathom  much  of  nature,  both  its  greater  and 
lesser  things.  Thus,  I  conceive,  the  enlargement  of  the  heart  compriseth  the 
enlightening  of  the  understanding.  There  arises  a  clearer  light  there  to  discern 
spiritual  things  in  a  more  spiritual  manner  ;  to  see  the  vast  difference  betwixt 
the  vain  things  the  world  goes  after,  and  the  true,  solid  delight  that  is  in  the  way 
of  God's  commandments  ;  to  know  the  false  blush  of  the  pleasures  of  sin,  and  what 
deformity  is  under  that  painted  mask,  and  not  be  allured  by  it ;  to  have  enlarged 
apprehensions  of  God,  his  excellency,  and  greatness  and  goodness  ;  how  worthy 
he  is  to  be  obeyed  and  served  ;  this  is  the  great  dignity  and  happiness  of  the  soul  ; 
all  other  pretensions  are  low  and  poor  in  respect  of  this.  Here  then  is  enlargement 
to  see  the  purity  and  beauty  of  his  law,  how  just  and  reasonable,  yea,  how  pleasant 
and  amiable  it  is  ;  that  his  commandments  are  not  grievous,  that  they  are  beds  of 
spices  ;  the  more  we  walk  in  them,  still  the  more  of  their  fragrant  smell  and  sweetness 
we  find. — Robert  Leighton. 

Verse  32. — Narrow  is  the  way  unto  life,  but  no  man  can  run  in  it  save  with 
widened  heart. — Prosper,  of  Aquitaine  (403 — 463),  quoted  by  Neale  and  Littledale. 

Verse  32. — "Enlarged."  Surely  a  temple  for  the  great  God  (such  as  our  hearts 
should  be)  should  be  fair  and  ample.  If  we  would  have  God  dwell  in  our  hearts, 
and  shed  abroad  his  influences,  we  should  make  room  for  God  in  our  souls,  by  a 
greater  largeness  of  faith  and  expectation.  The  rich  man  thought  of  enlarging 
his  barns,  when  his  store  was  increased  upon  him  (Luke  xii.),  so  should  we  stretch 
out  the  curtains  of  Christ's  tent  and  habitation,  have  larger  expectations  of  God, 
if  we  would  receive  more  from  him.  The  vessels  failed  before  the  oil  failed.  We 
are  not  straitened  in  God,  but  in  ourselves  ;  by  the  scantiness  of  our  thoughts,  we 
do  not  make  room  for  him,  nor  greaten  God  :  "  My  soul  doth  magnify  the  Lord  " 
(Luke  i.  46).  Faith  doth  greaten  God.  How  can  we  make  God  greater  than  he 
is  ?  As  to  the  declarative  being,  we  can  have  greater  and  larger  apprehensions 
of  his  greatness,  goodness,  and  truth. 

1.  There  needs   a  large  heart,    because  the   command  is   exceedingly  broad  : 
"  I  have  seen  an  end  of  all  perfection  ;  but  thy  commandment  is  exceeding  broad  " 
(Ps.  cxix.  96).     A  broad  law  and  a  narrow  heart  will  never  suit :  we  need  love,  faith, 
knowledge,  and  all  to  carry  us  through  this  work,  which  is  of  such  a  vast  extent 
and  latitude. 

2.  We  need  enlarged  heart,  because  of  the  lets  and  hindrances  within  ourselves. 
There  is  lust  drawing  off  from  God  to  sensual  objects  :    "  Every  man  is  tempted, 
when  he  is  drawn  away  of  his  own  lust,  and  enticed  "  (James  i.  14).     Therefore 
there  needs  something  to  draw  us  on,  to  carry  us  out  with  strength  and  life  another 
way,  to  urge  us  in  the  service  of  God.     Lust  sits  as  a  clog  upon  us,  it  is  a  weight 
of  corruption  (Heb.  xii.  1),  retarding  us  in  all  our  flights  and  motions,  thwarting, 
opposing,  breaking  the  force  of  spiritual  impulsions,  if  not  hindering  them  altogether 
(Gal.  v.  17).     Well  then,  lust  drawing  so  strongly  one  way,  God  needs  to  draw 
us  more  strongly  the  other  way.     When  there  is  a  weight  to  poise  us  to  worldly 
and  sensual  objects,  we  need  a  strength  to  carry  us  on  with  vigorous  and  lively 
motions  of  soul  towards  God,  an  earnest  bent  upon  our  souls,  which  is  this  enlarge 
ment  of  heart. — Thomas  Manton. 

Verse  32. — "My  heart."  The  great  Physician  knows  at  once  where  to  look 
for  the  cause,  when  he  sees  anything  amiss  in  the  outward  life  of  his  people.  He 
well  knows  that  all  spiritual  disease  is  heart  disease,  and  it  is  the  heart  remedies 


PSALM    ONE   HUNDRED   AND    NINETEEN— VERSES    25   TO   32.       207 

that  he  must  apply.  At  one  time,  our  Physician  sees  symptoms  which  are  violent 
in  their  nature  ;  at  another,  he  sees  symptoms  of  languor  and  debility  ;  but  he 
knows  that  both  come  from  the  heart ;  and  so,  it  is  upon  the  heart  that  he  operates, 
when  he  is  about  to  perform  a  cure. 

The  strong  action  of  the  heart  in  all  holy  things  comes  from  the  blessed  operation 
of  the  Spirit  upon  it  ;  then  only  can  we  "  run  "  the  way  of  God's  commandments, 
when  he  has  enlarged  our  heart. 

Heartiness  in  action  is  the  subject  to  which  the  reader's  attention  is  here  directed, 
and  it  is  one  of  considerable  importance. 

There  are  many  believers,  who  for  want  of  enlargement  of  heart  are  occupying 
a  poor  position  in  the  church  of  God.  They  are  trusting  to  Jesus  for  life  eternal, 
and  he  will  doubtless  not  disappoint  them  ;  he  will  be  true  to  his  word,  that  "  he 
that  believeth  shall  be  saved  ;  "  but  they  are  still,  alas  !  to  a  deplorable  degree, 
shut  up  in  self ;  they  have  contracted  hearts  ;  still  do  they  take  narrow  views 
of  God's  claim,  and  their  own  privileges,  and  the  position  in  which  they  are  set  in 
the  world  ;  and  however  much  they  might  be  said  to  stand,  or  sit,  or  walk  in  the 
way  of  God's  commandments,  they  cannot  be  said  to  "run  "  in  it.  Running  is  a 
strong  and  healthy  action  of  the  body  ;  it  requires  energy,  it  is  an  exercise  that 
needs  a  sound  heart  ;  none  can  run  in  the  way  of  God's  commandments,  except 
in  strength  and  vigour  imparted  by  him.  The  running  Christians  are  comparatively 
few  ;  walking  and  sitting  Chrsitians  are  comparatively  common  ;  but  the  running 
Christian  is  so  uncommon  as  often  to  be  thought  almost  mad. 

Let  us,  for  the  sake  of  order,  classify  our  observations  on  this  subject  under 
the  following  heads  : — 

i.  What  heartiness  is.  The  heartiness  spoken  of  here  under  the  term, 
"  enlargement  of  the  heart,"  is  cheerfulness  in  doing  God's  will — love  for  that  will — a 
drawing  out  of  the  affections  towards  it — an  interest  in  it ;  all  this  it  is,  and  a  great 
deal  more,  which  it  is  not  easy  to  describe  or  define. 

ii.  What  heartiness  does.  Where  there  is  enlargement  of  the  heart  by  God, 
there  is  an  outgoing  beyond  all  the  limits  which  fallen  selfishness  assigns.  The  heart 
contracted  at  the  fall ;  it  shrank  when  sin  entered  into  it ;  it  became  unequal  to 
containing  great  and  generous  thoughts  ;  it  became  a  bondaged  heart.  True  1  the 
responsibilities  of  duty  could  not  be  escaped,  not  could  the  directions  of  conscience  ; 
but  the  affections  are  voluntary,  and  the  fallen  heart  drew  in  its  affections  from 
God  ;  it  felt  that  it  had  the  power  of  withholding  them  from  him  and  his  command 
ments,  and  it  rejoiced  to  shew  its  enmity  in  withholding  its  sympathy,  where  it 
could  not  withhold  its  obedience 

in.  Whence  heartiness  comes.  Now,  as  we  have  already  said,  where  the  heart 
is  operated  on  by  the  Spirit,  and  all  its  natural  evil  overruled,  it  has  outgoings 
which  are  entirely  beyond  the  limits  that  fallen  selfishness  assigns.  Love  is  inwrought 
with  it  :  the  union  of  sentiment,  the  identity  of  interest  which  love  inspires,  pervade 
it,  in  all  belonging  to  God,  for  it  has  received  these  from  God  ;  the  heart  becomes 
unbondaged  from  mere  rules,  or  perhaps  to  speak  more  correctly,  it  rises  above 
them,  and  it  feels — not  merely  it  knows,  but  it  feels — so  much  of  the  beauty  of  God's 
commandments,  that  it  delights  to  "run  "  in  them  ;  it  loves  to  be  hearty  in  them  ; 
its  interests,  its  affections  are  in  them. — Philip  Bennet  Power,  in  "The  'I  Wills' 
of  the  Psalms,"  1862. 

Verse  32. — Disquiets  of  heart  unfit  us  for  duty,  by  hindering  our  activity  in 
the  prosecution  of  duty.  The  whole  heart,  soul,  and  strength  should  be  engaged 
in  all  religious  services  ;  but  these  troubles  are  as  clogs  and  weights  to  hinder  motion. 
Joy  is  the  dilatation  of  the  soul,  and  widens  it  for  anything  which  it  undertakes  ; 
but  grief  contracts  the  heart,  and  narrows  all  the  faculties.  Hence  doth  David 
beg  an  "  enlarged  heart,"  as  the  principle  of  activity  :  "/  will  run  the  way  of  thy 
commandments,  when  thou  shalt  enlarge  my  heart" ;  for  what  else  can  be  expected 
when  the  mind  is  so  distracted  with  fear  and  sorrow,  but  that  it  should  be  uneven, 
tottering,  weak,  and  confused  ?  so  that  if  it  do  set  itself  to  anything,  it  acts  trouble- 
somely,  drives  on  heavily,  and  doth  a  very  little  with  a  great  deal  ado  ;  and  yet, 
the  unfitness  were  less,  if  that  little  which  it  can  do  were  well  done  ;  but  the  mind 
is  so  interrupted  in  its  endeavours  that  sometimes  in  prayer  the  man  begins,  and  then 
is  presently  at  a  stand,  and  dares  not  proceed,  his  words  are  swallowed  up,  "  he  is 
so  troubled  that  he  cannot  speak,"  Ps.  Ixxvii.  4. — Richard  Gilpin,  (1625 — 1699), 
in  "Dsemonologia  Sacra." 


208  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES   33    TO   40. 

TpEACH  me,  O  LORD,  the  way  of  thy  statutes  ;   and  I  shall  keep  it   unto 
A      the  end. 

34  Give  me  understanding,  and  I  shall  keep  thy  law  ;  yea,  I  shall  observe 
it  with  my  whole  heart. 

35  Make  me  to  go  in  the  path  of  thy  commandments  ;    for  therein  do  I 
delight. 

36  Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness. 

37  Turn  away  mine  eyes  from  beholding  vanity  ;    and  quicken  thou  me 
in  thy  way. 

38  Stablish  thy  word  unto  thy  servant,  who  is  devoted  to  thy  fear. 

39  Turn  away  my  reproach  which  I  fear  :   for  thy  judgments  are  good. 

40  Behold,    I    have   longed    after   thy   precepts  :    quicken    me    in    thy 
righteousness. 

A  sense  of  dependence  and  a  consciousness  of  extreme  need  pervade  this  section, 
which  is  all  made  up  of  prayer  and  plea.  The  former  eight  verses  trembled  with 
a  sense  of  sin,  quivering  with  a  childlike  sense  of  weakness  and  folly,  which  caused 
the  man  of  God  to  cry  out  for  the  help  by  which  alone  his  soul  could  be  preserved 
from  falling  back  into  sin. 

33.  "Teach  me,  0  LOUD,  the  way  of  thy  statutes."  Child-like,  blessed  words, 
from  the  lips  of  an  old,  experienced  believer,  and  he  a  king,  and  a  man  inspired 
of  God.  Alas,  for  those  who  will  never  be  taught.  They  dote  upon  their  own 
wisdom  ;  but  their  folly  is  apparent  to  all  who  rightly  judge.  The  Psalmist  will 
have  the  Lord  for  his  teacher  ;  for  he  feels  that  his  heart  will  not  learn  of  any  less 
effectual  instructor.  A  sense  of  great  slowness  to  learn  drives  us  to  seek  a  great 
teacher.  What  condescension  it  is  on  our  great  Jehovah's  part  that  he  deigns 
to  teach  those  who  seek  him.  The  lesson  which  is  desired  is  thoroughly  practical ; 
the  holy  man  would  not  only  learn  the  statutes,  but  the  way  of  them,  the  daily  use 
of  them,  their  tenor,  spirit,  direction,  habit,  tendency.  He  would  know  that  path 
of  holiness  which  is  hedged  in  by  divine  law,  along  which  the  commands  of  the 
Lord  stand  as  sign-posts  of  direction  and  mile-stones  of  information,  guiding  and 
marking  our  progress.  The  very  desire  to  learn  this  way  is  in  itself  an  assurance 
that  we  shall  be  taught  therein,  for  he  who  made  us  long  to  learn  will  be  sure  to 
gratify  the  desire. 

"And  I  shall  keep  it  unto  the  end."  Those  who  are  taught  of  God  never  forget 
their  lessons.  When  divine  grace  sets  a  man  in  the  true  way  he  will  be  true  to  it. 
Mere  human  wit  and  will  have  no  such  enduring  influence  :  there  is  an  end  to  all 
perfection  of  the  flesh,  but  there  is  no  end  to  heavenly  grace  except  its  own  end, 
which  is  the  perfecting  of  holiness  in  the  fear  of  the  Lord.  Perseverance  to  the 
end  is  most  certainly  to  be  predicted  of  those  whose  beginning  is  in  God,  and  with 
God,  and  by  God  ;  but  those  who  commence  without  the  Lord's  teaching  soon 
forget  what  they  learn,  and  start  aside  from  the  way  upon  which  they  professed 
to  have  entered.  No  one  may  boast  that  he  will  hold  on  his  way  in  his  own  strength, 
for  that  must  depend  upon  the  continual  teaching  of  the  Lord  :  we  shall  fall  like 
Peter,  if  we  presume  on  our  own  firmness  as  he  did.  If  God  keeps  us  we  shall  keep 
his  way  ;  and  it  is  a  great  comfort  to  know  that  it  is  the  way  with  God  to  keep 
the  feet  of  his  saints.  Yet  we  are  to  watch  as  if  our  keeping  of  the  way  depended 
wholly  on  ourselves  ;  for,  according  to  this  verse,  our  perseverance  rests  not  on 
any  force  or  compulsion,  but  on  the  teaching  of  the  Lord,  and  assuredly  teaching, 
whoever  be  the  teacher,  requires  learning  on  the  part  of  the  taught  one  :  no  one 
can  teach  a  man  who  refuses  to  learn.  Earnestly,  then,  let  us  drink  in  divine 
instruction,  that  so  we  may  hold  fast  our  integrity,  and  to  life's  latest  hour  follow 
on  in  the  path  of  uprightness  1  If  we  receive  the  living  and  incorruptible  seed 
of  the  word  of  God  we  must  live  :  apart  from  this  we  have  no  life  eternal,  but  only 
a  name  to  live. 

The  "  end  "  of  which  David  speaks  is  the  end  of  life,  or  the  fulness  of  obedience. 
He  trusted  in  grace  to  make  him  faithful  to  the  utmost,  never  drawing  a  line  and 


PSALM    ONE   HUNDRED   AND    NINETEEN— VERSES   33    TO   40.       209 

saying  to  obedience,  "  Hitherto  slialt  thou  go,  but  no  further."  The  end  of  our 
keeping  the  law  will  come  only  when  we  cease  to  breathe  ;  no  good  man  will  think 
of  marking  a  date  and  saying,  "  It  is  enough,  I  may  now  relax  my  watch,  and  live 
after  the  manner  of  men."  As  Christ  loves  us  to  the  end,  so  must  we  serve  him 
to  the  end.  The  end  of  divine  teaching  is  that  we  may  persevere  to  the  end. 

The  portions  of  eight  show  a  relationship  still.  GIMEL  begins  with  prayer  for 
life,  that  he  may  keep  the  word  (17)  ;  DALETH  cries  for  more  life,  according  to  that 
word  (25)  ;  and  now  HE  opens  with  a  prayer  for  teaching,  that  he  may  keep  the 
way  of  God's  statutes.  If  a  keen  eye  is  turned  upon  these  verses  a  closer  affinity 
will  be  discerned. 

34.  "Give  me  understanding,  and  I  shall  keep  thy  law."     This  is  the  same  prayer 
enlarged,  or  rather  it  is  a  supplement  which   intensifies  it.     He  not  only  needs 
teaching,  but  the  power  to  learn  :   he  requires  not  only  to  understand,  but  to  obtain 
an  understanding.     How  low  has  sin  brought  us;    for  we  even  lack  the  faculty  to 
understand  spiritual  things,  and  are  quite  unable  to  know  them  till  we  are  endowed 
with  spiritual  discernment.     Will  God  in  very  deed  give  us  understanding  ?     This 
is  a  miracle  of  grace.     It  will,  however,  never  be  wrought  upon  us  till  we  know 
our  need  of  it ;  and  we  shall  not  even  discover  that  need  till  God  gives  us  a  measure 
of  understanding  to  perceive  it.     We  are  in  a  state  of  complicated  ruin,  from  which 
nothing  but  manifold  grace  can  deliver  us.     Those  who  feel  their  folly  are  by  the 
example  of  the  Psalmist  encouraged  to  pray  for  understanding  :    let  each  man  by 
faith  cry,  "  Give  me  understanding."     Others  have  had  it,  why  may  it  not  come 
to  me  ?     It  was  a  gift  to  them  ;   will  not  the  Lord  also  freely  bestow  it  upon  me  ? 

We  are  not  to  seek  this  blessing  that  we  may  be  famous  for  wisdom,  but  that 
we  may  be  abundant  in  our  love  to  the  law  of  God.  He  who  has  understanding 
will  learn,  remember,  treasure  up,  and  obey  the  commandment  of  the  Lord.  The 
gospel  gives  us  grace  to  keep  the  law  ;  the  free  gift  leads  us  to  holy  service  ;  there 
is  no  way  of  reaching  to  holiness  but  by  accepting  the  gift  of  God.  If  God  gives, 
we  keep  ;  but  we  never  keep  the  law  in  order  to  obtaining  grace.  The  sure  result 
of  regeneration,  or  the  bestowal  of  understanding,  is  a  devout  reverence  for  the 
law  and  a  resolute  keeping  of  it  in  the  heart.  The  spirit  of  God  makes  us  to  know 
the  Lord  and  to  understand  somewhat  of  his  love,  wisdom,  holiness,  and  majesty  ; 
and  the  result  is  that  we  honour  the  law  and  yield  our  hearts  to  the  obedience  of 
the  faith. 

"  Yea,  I  shall  observe  it  with  my  whole  heart."  The  understanding  operates  upon 
the  affections  ;  it  convinces  the  heart  of  the  beauty  of  the  law,  so  that  the  soul 
loves  it  with  all  its  powers  ;  and  then  it  reveals  the  majesty  of  the  lawgiver,  and 
the  whole  nature  bows  before  his  supreme  will.  An  enlightened  judgment  heals 
the  divisions  of  the  heart,  and  bends  the  united  affections  to  a  strict  and  watchful 
observance  of  the  one  rule  of  life.  He  alone  obeys  God  who  can  say,  "  My  Lord, 
I  would  serve  thee,  and  do  it  with  all  my  heart";  and  none  can  truly  say  this  till 
they  have  received  as  a  free  grant  the  inward  illumination  of  the  Holy  Ghost.  To 
observe  God's  law  with  all  our  heart  at  all  times  is  a  great  grace,  and  few  there  be 
that  find  it ;  yet  it  is  to  be  had  if  we  will  consent  to  be  taught  of  the  Lord. 

Observe  the  parallel  of  verses  2  and  10  where  the  whole  heart  is  spoken  of  in 
reference  to  seeking,  and  in  58  in  pleading  for  mercy  ;  these  are  all  second  verses 
in  their  octonaries.  The  frequent  repetition  of  the  phrase  shows  the  importance 
of  undivided  love  :  the  heart  is  never  whole  or  holy  till  it  is  whole  or  united.  The 
heart  is  never  one  with  God  till  it  is  one  within  itself. 

35.  "Make  me  to  go  in  the  path  of  thy  commandments  ;   for  therein  do  I  delight." 
"  To  will  is  present  with  me  ;   but  how  to  perform  that  which  is  good  I  find  not." 
Thou  hast  made  me  to  love  the  way,  now  make  me  to  move  in  it.     It  is  a  plain 
path,  which  others  are  treading  through  thy  grace  ;    I  see  it  and  admire  it ;    cause 
me  to  travel  in  it.     This  is  the  cry  of  a  child  that  longs  to  walk,  but  is  too  feeble  ; 
of  a  pilgrim  who  is  exhausted,  yet  pants  to  be  on  the  march  ;   of  a  lame  man  who 
pines  to  be  able  to  run.     It  is  a  blessed  thing  to  delight  in  holiness,  and  surely  he 
who    gave  us  this  delight  will  work  in  us  the  yet  higher  joy  of  possessing  and 
practising  it.     Here  is  our  only  hope  ;   for  we  shall  not  go  in  the  narrow  path  till 
we  are  made  to  do  so  by  the  Maker's  own  power.     O  thou  who  didst  once  make 
me,  I  pray  thee  make  me  again  :    thou  hast  made  me  to  know  ;    now  make  me  to 
go.     Certainly  I  shall  never  be  happy  till  I  do,  for  my  sole  delight  lies  in  walking 
according  to  thy  bidding. 

The  Psalmist  does  not  ask  the  Lord  to  do  for  him  what  he  ought  to  do  for 
VOL.  v.  14 


210  EXPOSITIONS    OF    THE    PSALMS. 

himself:  he  wishes  himself  to  "  go  "  or  tread  in  the  path  of  the  command.  He  asks 
not  to  be  carried  while  he  lies  passive  ;  but  to  be  made  "  to  go."  Grace  does  not 
treat  us  as  stocks  and  stones,  to  be  dragged  by  horses  or  engines,  but  as  creatures 
endowed  with  life,  reason,  will,  and  active  powers,  who  are  willing  and  able  to  go 
of  themselves  if  once  made  to  do  so.  God  worketh  in  us,  but  it  is  that  we  may 
both  will  and  do  according  to  his  good  pleasure.  The  holiness  we  seek  after  is  not 
a  forced  compliance  with  command,  but  the  indulgence  of  a  whole-hearted  passion 
for  goodness,  such  as  shall  conform  our  life  to  the  will  of  the  Lord.  Can  the  reader 
say,  "therein  do  I  delight"?  Is  practical  godliness  the  very  jewel  of  your  soul, 
the  coveted  prize  of  your  mind  ?  If  so,  the  outward  path  of  life,  however  rough 
will  be  clean,  and  lead  the  soul  upward  to  delight  ineffable.  He  who  delights  in 
the  law  should  not  doubt  but  what  he  will  be  enabled  to  run  in  its  ways,  for  where 
the  heart  already  finds  its  joy  the  feet  are  sure  to  follow. 

Note  that  the  corresponding  verse  in  the  former  eight  (35)  was  "  Make  me  to 
understand,"  and  here  we  have  "  Make  me  to  go."  Remark  the  order,  first 
understanding  and  then  going  ;  for  a  clear  understanding  is  a  great  assistance 
towards  practical  action. 

During  the  last  few  octaves  the  fourth  has  been  the  heart  verse  :  see  20,  28,  and 
now  36.  Indeed  in  all  the  proceeding  fourths  great  heartiness  is  observable.  This 
also  marks  the  care  with  which  this  sacred  song  was  composed. 

36.  "Incline  my  heart  unto  thy  testimonies."     Does  not  this  prayer  appear  to 
be  superfluous,  since  it  is  evident  that  the  Psalmist's  heart  was  set  upon  obedience  ? 
We  are  sure  that  there  is  never  a  word  to  spare  in  Scripture.     After  asking  for  active 
virtue  it  was  meet  that  the  man  of  God  should  beg  that  his  heart  might  be  in  all 
that  he  did.     What  would  his  goings  be  if  his  heart  did  not  go  ?     It  may  be  that 
David  felt  a  wandering  desire,  an  inordinate  leaning  of  his  soul  to  wordly  gain, — 
possibly  it  even  intruded  into  his  most  devout  meditations,  and  at  once  he  cried 
out  for  more  grace.     The  only  way  to  cure  a  wrong  leaning  is  to  have  the  soul  bent 
in  the  opposite  direction.     Holiness  of  heart  is  the  cure  for  covetousness.     What  a 
blessing  it  is  that  we  may  ask  the  Lord  even  for  an  inclination.     Our  wills  are  free, 
and  yet  without  violating  their  liberty,  grace  can  incline  us  in  the  right  direction. 
This  can  be  done  by  enlightening  the  understanding  as  to  the  excellence  of  obedience, 
by  strengthening  our  habits  of  virtue,  by  giving  us  an  experience  of  the  sweetness 
of  piety,  and  by  many  other  ways.     If  any  one  duty  is  irksome  to  us  it  behoves 
us  to  offer  this  prayer  with  special  reference  thereto  :    we  are  to  love  all  the  Lord's 
testimonies,  and  if  we  fail  in  any  one  point   we  must  pay  double  attention  to  it. 
The  leaning  of  the  heart  is  the  way  in  which  the  life  will  lean  :    hence  the  force  of 
the  petition,   "Incline  my  heart."     Happy  shall  we  be  when  we  feel  habitually 
inclined  to  all  that  is  good.     This  is  not  the  way  in  which  a  carnal  heart  ever  leans  ; 
all  its  inclinations  are  in  opposition  to  the  divine  testimonies. 

"  And  not  to  covetousness."  This  is  the  inclination  of  nature,  and  grace  must  put 
a  negative  upon  it.  This  vice  is  as  injurious  as  it  is  common  ;  it  is  as  mean  as  it  is 
miserable.  It  is  idolatry,  and  so  it  dethrones  God  ;  it  is  selfishness,  and  so  it  is  cruel  to 
all  in  its  power  ;  it  is  sordid  greed,  and  so  it  would  sell  the  Lord  himself  for  pieces  of 
silver.  It  is  a  degrading,  grovelling,  hardening,  deadening  sin,  which  withers  every 
thing  around  it  that  is  lovely  and  Christlike.  He  who  is  covetous  is  of  the  race  of 
Judas,  and  will  in  all  probability  turn  out  to  be  himself  a  son  of  perdition.  The  crime 
of  covetousness  is  common,  but  very  few  will  confess  it ;  for  when  a  man  heaps  up 
gold  in  his  heart  the  dust  of  it  blows  into  his  eyes,  and  he  cannot  see  his  own  fault. 
Our  hearts  must  have  some  object  of  desire,  and  the  only  way  to  keep  out  worldly 
gain  is  to  put  in  its  place  the  testimonies  of  the  Lord.  If  we  are  inclined  or  bent  one 
way,  we  shall  be  turned  from  the  other  ;  the  negative  virtue  is  most  surely  attained 
by  making  sure  of  the  positive  grace  which  inevitably  produces  it. 

37.  "  Turn  away  mine  eyes  from  beholding  vanity."     He  had  prayed  about  his 
heart,  and  one  would  have  thought  that  the  eyes  would  so  surely  have  been  influenced 
by  the  heart  that  there  was  no  need  to  make  them  the  objects  of  a  special  petition  ; 
but  our  author  is  resolved  to  make  assurance  doubly  sure.     If  the  eyes  do  not  see, 
perhaps  the  heart  may  not  desire  ;    at  any  rate,  one  door  of  temptation  is  closed 
when  we  do  not  even  look  at  the  painted  bauble.     Sin  first  entered  man's  mind  by  the 
eye,  and  it  is  still  a  favourite  gate  for  the  incoming  of  Satan's  allurements  ;  hence  the 
need  of  a  double  watch  upon  that  portal.     The  prayer  is  not  so  much  that  the  eyes 
may  be  shut  as  "  turned  away ;  "   for  we  need  to  have  them  open,  but  directed  to 
right  objects.     Perhaps  we  are  now  gazing  upon  folly,  we  need  to  have  our  eyes 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES   33    TO    40.       211 

turned  away  ;  and  if  we  are  beholding  heavenly  things  we  shall  be  wise  to  beg  that 
our  eyes  may  be  kept  away  from  vanity.  Why  should  we  look  on  vanity  ? — it  melts 
away  as  a  vapour.  Why  not  look  upon  things  eternal  ?  Sin  is  vanity,  unjust  gain 
is  vanity,  self-conceit  is  vanity,  and,  indeed,  all  that  is  not  of  God  comes  under  the 
same  head.  From  all  this  we  must  turn  away.  It  is  a  proof  of  the  sense  of  weakness 
felt  by  the  Psalmist  and  of  his  entire  dependence  upon  God  that  he  even  asks  to  have 
his  eyes  turned  for  him  ;  he  meant  not  to  make  himself  passive,  but  he  intended  to 
set  forth  his  own  utter  helplessness  apart  from  the  grace  of  God.  For  fear  he  should 
forget  himself  and  gaze  with  a  lingering  longing  upon  forbidden  objects,  he  entreats 
the  Lord  speedily  to  make  him  turn  away  his  eyes,  hurrying  him  off  from  so  dangerous 
a  parley  with  iniquity.  If  we  are  kept  from  looking  on  vanity  we  shall  be  preserved 
from  loving  iniquity. 

"  And  quicken  thou  me  in  thy  way."  Give  me  so  much  life  that  dead  vanity  may 
have  no  power  over  me.  Enable  me  to  travel  so  swiftly  in  the  road  to  heaven  that  I 
may  not  stop  long  enough  within  sight  of  vanity  to  be  fascinated  thereby.  The  prayer 
indicates  our  greatest  need — more  life  in  our  obedience.  It  shows  the  preserving 
power  of  increased  life  to  keep  us  from  the  evils  which  are  around  us,  and  it,  also, 
tells  us  where  that  increased  life  must  come  from,  namely,  from  the  Lord  alone. 
Vitality  is  the  cure  of  vanity.  When  the  heart  is  full  of  grace  the  eyes  will  be  cleansed 
from  impurity.  On  the  other  hand,  if  we  would  be  full  of  life  as  to  the  things  of 
God  we  must  keep  ourselves  apart  from  sin  and  folly,  or  the  eyes  will  soon  captivate 
the  mind,  and,  like  Samson,  who  could  slay  his  thousands,  we  may  ourselves  be 
overcome  through  the  lusts  which  enter  by  the  eye. 

This  verse  is  parallel  to  verses  21  and  29  in  the  previous  eights  :  "  rebuke," 
"  remove,"  "  turn  away  ;  "  or  "  proud,"  "  lying,"  "  vanity." 

38.  "  Stablish  thy  word  unto  thy  servant."     Make  me  sure  of  thy  sure  word  : 
make  it  sure  to  me  and  make  me  sure  of  it.     If  we  possess  the  spirit  of  service,  and 
yet  are  troubled  with  sceptical  thoughts  we  cannot  do  better  than  pray  to  be  estab 
lished  in  the  truth.     Times  will  arise  when  every  doctrine  and  promise  seems  to  be 
shaken,  and  our  mind  gets  no  rest :   then  we  must  appeal  to  God  for  establishment 
in  the  faith,  for  he  would  have  all  his  servants  to  be  well  instructed  and  confirmed 
in  his  word.     But  we  must  mind  that  we  are  the  Lord's  servants,  for  else  we  shall  not 
long  be  sound  in  his  truth.     Practical  holiness  is  a  great  help  towards  doctrinal 
certainty  :   if  we  are  God's  servants  he  will  confirm  his  word  in  our  experience.     "  If 
any  man  will  do  his  will,  he  shall  know  of  the  doctrine  ;  "  and  so  know  it  as  to  be  fully 
assured  of  it.     Atheism  in  the  heart  is  a  horrible  plague  to  a  God-fearing  man,  it 
brings  more  torment  with  it  than  can  well  be  described  and  nothing  but  a  visitation 
of  grace  can  settle  the  soul  after  it  has  been  violently  assailed  thereby.     Vanity  or 
falsehood  is  bad  for  the  eyes,  but  it  is  even  worse  when  it  defiles  the  understanding 
and  casts  a  doubt  upon  the  word  of  the  living  God. 

"  Who  is  devoted  to  thy  fear,"  or  simply — "  to  thy  fear."  That  is,  make  good  thy 
word  to  godly  fear  wherever  it  exists  ;  strengthen  the  whole  body  of  reverent  men. 
Stablish  thy  word,  not  only  to  me,  but  to  all  the  godly  ones  under  the  sun.  Or,  again, 
it  may  mean — "  Stablish  thy  word  to  thy  fear,"  namely,  that  men  may  be  led  to 
fear  thee  ;  since  a  sure  faith  in  the  divine  promise  is  the  fountain  and  foundation  ol 
godly  fear.  Men  will  never  worship  a  God  in  whom  they  do  not  believe.  More 
faith  will  lead  to  more  godly  fear.  We  cannot  look  for  the  fulfilment  of  promises  in 
our  experience  unless  we  live  under  the  influence  of  the  fear  of  the  Lord  :  establish 
ment  in  grace  is  the  result  of  holy  watchfulness  and  prayerful  energy.  We  shall 
never  be  rooted  and  grounded  in  our  belief  unless  we  daily  practise  what  we  profess 
to  believe.  Full  assurance  is  the  reward  of  obedience.  Answers  to  prayer  are  given 
to  those  whose  hearts  answer  to  the  Lord's  command.  If  we  are  devoted  to  God's 
fear  we  shall  be  delivered  from  all  other  fear.  He  has  no  fear  as  to  the  truth  of  the 
word  who  is  filled  with  fear  of  the  Author  of  the  word.  Scepticism  is  both  the  parent 
and  the  child  of  impiety  ;  but  strong  faith  both  begets  piety  and  is  begotten  of  it. 
We  commend  this  whole  verse  to  any  devout  man  whose  tendency  is  to  scepticism  : 
it  will  be  an  admirable  prayer  for  use  in  seasons  of  unusually  strong  misgivings. 

39.  "  Turn  away  my  reproach  which  I  fear."     He  feared  just  reproach,  trembling 
lest  he  should  cause  the  enemy  to  blaspheme  through  any  glaring  inconsistency. 
We  ought  to  fear  this,  and  watch  that  we  may  avoid  it.     Persecution  in  the  form  of 
calumny  may  also  be  prayed  against,  for  it  is  a  sore  trial,  perhaps  the  sorest  of  trials 
to  men  of  sensitive  minds.     Many  would  sooner  bear  burning  at  the  stake  than  the 
trial  of  cruel  mockings.     David  was  quick  tempered,  and  he  probably  had  all  the 


212  EXPOSITIONS    OF    THE    PSALMS. 

greater  dread  of  slander  because  it  raised  his  anger,  and  he  could  hardly  tell  what  he 
might  not  do  under  great  provocation.  If  God  turns  away  our  eyes  from  falsehood, 
we  may  also  expect  that  he  will  turn  away  falsehood  from  injuring  our  good  name. 
We  shall  be  kept  from  lies  if  we  keep  from  lies. 

"  For  thy  judgments  are  good."  Therefore  he  is  anxious  that  none  may  speak 
evil  of  the  ways  of  God  through  hearing  an  ill  report  about  himself.  We  mourn 
when  we  are  slandered  ;  because  the  shame  is  cast  rather  upon  our  religion  than 
ourselves.  If  men  would  be  content  to  attribute  evil  to  us,  and  go  no  further,  we 
might  bear  it,  for  we  are  evil  ;  but  our  sorrow  is  that  they  cast  a  slur  upon  the  word 
and  character  of  God,  who  is  so  good,  that  there  is  none  good  in  comparison  with  him. 
When  men  rail  at  God's  government  of  the  world  it  is  our  duty  and  privilege  to  stand 
up  for  him,  and  openly  to  declare  before  him,  "  thy  judgments  are  good  ;  "  and  we 
should  do  the  same  when  they  assail  the  Bible,  the  gospel,  the  law,  or  the  name  of 
our  Lord  Jesus  Christ.  But  we  must  take  heed  that  they  can  bring  no  truthful 
accusation  against  us,  or  our  testimony  will  be  so  much  wasted  breath. 

This  prayer  against  reproach  is  parallel  to  verse  31,  and  in  general  to  many  other 
of  the  seventh  verses  in  the  octaves,  which  usually  imply  opposition  from  without 
and  a  sacred  satisfaction  within.  Observe  the  things  which  are  good  :  "  thy  judg 
ments  are  good ;  "  "  thou  art  good  and  doest  good  "  (68) ;  "  good  for  me  to  have 
been  afflicted  "  (71)  ;  "  teach  me  good  judgment  "  (66). 

40.  "  Behold,  I  have  longed  after  thy  precepts."  He  can  at  least  claim  sincerity. 
He  is  deeply  bowed  down  by  a  sense  of  his  weakness  and  need  of  grace  ;  but  he  does 
desire  to  be  in  all  things  conformed  to  the  divine  will.  Where  our  longings  are,  there 
are  we  in  the  sight  of  God.  If  we  have  not  attained  perfection,  it  is  something  to 
have  hungered  after  it.  He  who  has  given  us  to  desire,  will  also  grant  us  to  obtain. 
The  precepts  are  grievous  to  the  ungodly,  and  therefore  when  we  are  so  changed  as  to 
long  for  them  we  have  clear  evidence  of  conversion,  and  we  may  safely  conclude  that 
he  who  has  begun  the  good  work  will  carry  it  on.  "  Quicken  me  in  thy  righteousness." 
Give  me  more  life  wherewith  to  follow  thy  righteous  law ;  or  give  me  more  life  because 
thou  hast  promised  to  hear  prayer,  and  it  is  according  to  thy  righteousness  to  keep 
thy  word.  How  often  does  David  plead  for  quickening  I  But  never  once  too  often. 
We  need  quickening  every  hour  of  the  day  for  we  are  so  sadly  apt  to  become  slow 
and  languid  in  the  ways  of  God.  It  is  the  Holy  Spirit  who  can  pour  new  life 
into  us  ;  let  us  not  cease  crying  to  him.  Let  the  life  we  already  possess  show  itself 
by  longing  for  more. 

The  last  verses  of  the  octaves  have  generally  exhibited  an  onward  look  of  resolve, 
hope,  and  prayer.  Here  past  fruits  of  grace  are  made  the  plea  for  further  blessing. 
Onward  in  the  heavenly  life  is  the  cry  of  this  verse. 


PSALM    ONE    HUNDRED    AND    NINETEEN    -VERSES    33   To    40.       213 


SPECIAL    NOTES    ON    VERSES    33   TO    40. 

Upon  this  Octonary  the  Notes  furnished  by  Mr.  Marchant,  one  of  the  Tutors  of 
the  Pastors'  College,  are  so  excellent  that  we  give  them  entire. 

SECTION  ••%  HE. 

SUBJECT  :  THE  LAW  OF  JEHOVAH  TO  BE  SET  BEFORE  THE  EYES,  THE  MIND,  THE 
FEET,  AND  THE  HEART. 

Key  phrase  :   V^P*  spoy^  opn.     "  Set  up  before  thy  servant  thy  word  "  (ver.  38). 

Verse  33. — THE  WORD  SET  UP  BEFORE  THE  EYES.  "  Teach  me ;  "  literally, 
"  point  out"  "  indicate  to  me."  ni;,  as  used  here,  means  "  to  send  out  the  hand," 
especially  in  the  sense  of  pointing  out.  Hence  "  to  show,"  "  to  indicate,"  "  to 
teach."  The  Psalmist  here  prays  for  direction  in  its  more  superficial  form.  Many 
paths  were  before  his  eyes,  leading  down  to  death :  one  path  was  before  him,  leading 
unto  life.  He  here  asks  to  be  shown  which  is  Jehovah's  way.  If  the  Lord  will  ever 
show  his  eyes  which  way  is  the  right  way,  then  he  will  keep  it  unto  the  end.  Here 
is  light  wanted  for  the  eyes.  As  the  Indian  pursues  his  trail  with  unerring  eye  and 
unfaltering  step,  so,  watching  for  every  deviation  which  might  take  us  astray,  we 
should  pursue  the  way  which  leadeth  unto  life. 

Verse  34. — THE  WORD  SET  BEFORE  THE  MIND.  "  Give  me  understanding."  The 
word  used  here  refers  to  mental  comprehension,  as  distinguished  from  the  mere 
direction,  or  pointing  out,  asked  for  in  the  previous  verse.  Here  the  prayer  is, 
"  Make  me  to  discern,"  "  Cause  me  to  perceive,"  i.e.,  with  the  understanding.  "  Faith 
cometh  by  hearing,  and  hearing  by  the  word  of  God."  The  outer  senses  must  first 
see  the  way,  then  the  mind  must  understand  it,  then,  with  faith  and  love,  the  heart 
should  follow  it.  Thus,  too,  the  Psalmist,  if  God  will  cause  him  to  understand  the 
law,  will  keep  it  with  all  his  heart.  Still,  the  heart  is  prone  to  lean  to  things  earthly 
and  sinful,  and  divine  help  has  presently  to  be  invoked  for  that  also. 

Verse  35. — THE  WORD  SET  BEFORE  THE  FEET.  The  word  ;:rn?  is  from  TJJ  "  to 
tread  with  the  feet,"  "  to  trample."  Hence,  "  Make  me  to  go,"  alludes  here  to  the  very 
act  of  walking  in  the  divine  way,  in  distinction  from  mere  perception  of  the  way 
with  the  eyes  and  with  the  understanding.  It  is  in  this  matter  of  practical  walking 
that  the  actual  difficulties  of  the  way  seem  to  come  more  forcibly  into  sight ;  hence 
we  no  longer  have  37-  used  (as  in  verse  33)  which  may  mean  a  broad  open  way,  but 
a'nj,  which  (says  Gesenius)  "  never  denotes  a  public  and  royal  road,  such  as  was 
raised  up  and  formed  by  art,  but  always  a  footpath."  So  the  younger  Buxtorf 
renders  the  word  by  Semita.  When  the  feet  really  come  to  tread  it,  the  way  of  truth 
is  ever  found  to  be  "  the  narrow  way." 

Verse  36. — THE  WORD  SET  BEFORE  THE  HEART.  "  Incline  my  heart  unto  thy 
testimonies."  It  is  nothing  for  the  eyes  to  see,  for  the  mind  to  understand,  nor 
even  for  the  feet  to  be  made  to  go  in  the  way  of  truth,  if  the  heart  be  not  inclined 
thereunto  also.  It  is  with  the  heart  that  man  believeth  unto  righteousness.  To  be 
without  love  is,  according  to  1  Cor.  xiii.,  to  be  without  everything. 

Thus  the  sense  of  these  four  methodical  petitions  in  this  section  is  as  follows : 
Make  me  to  see,  make  me  to  understand,  make  me  to  go  in,  and  make  me  to  love  to 
go  in,  the  beaten  and  narrow  path  of  thy  testimonies.  So  far  as  I  gather,  Luther 
gives  almost  the  exact  sense  of  the  foregoing  exposition  ;  for  he  translates  the  open 
ing  words  of  verses  33,  34,  35,  and  36  by  terms  signifying  respectively,  "  Point  out 
to  me,"  "  Explain  to  me,"  "  Lead  me,"  and  "  Incline  (bend,  slope)  my  heart,"  etc. 

Verse  37. — "  Turn  away  mine  eyes,"  etc.  Literally,  "  Make  mine  eyes  to  pats 
from  seeing  vanity  ;  "  as  though  he  would  pray,  Whatever  is  of  vanity,  make  me  to 
pass  without  seeing  it.  The  sentiment  is  strikingly  like  that  in  our  Lord's  prayer  : 
"  Lead  us  not  into  temptation."  Having  prayed  for  what  he  wanted  to  see,  the 
Psalmist  here  prays  for  the  hiding  of  what  he  would  not  see. 


214  EXPOSITIONS    OF    THE    PSALMS. 

Verse  38. — "  Stablish  thy  word  unto  thy  servant."  In  view  of  the  exposition  of  the 
previous  verses  of  the  section  this  would  be  more  correctly  rendered,  "  Hold  up  thy 
word  before  thy  servant ;  "  i.e.,  hold  it  up  to  my  eyes,  to  my  mind,  to  my  steps,  and  to 
my  heart.  Make  all  that  is  vain  to  pass,  so  that  I  see  it  not  ;  but  let  thy  word  be  so 
set  up  before  my  whole  being  that  I  shall  always  see  it,  and  thus,  by  it,  see  my  way 
to  thee. 

Verse  39. — "  Turn  away  my  reproach  which  I  fear."  "  Cause  to  pass  my  reproach 
which  /  feared."  This  also,  like  the  vanity  spoken  of  in  verse  37,  the  Psalmist  prays 
that  he  may  not  see.  He  would  have  the  j'aze  of  his  whole  manhood  bent  only  on 
the  word.  The  reproach  which  he  feared  is  that  to  which  he  had  already  referred  in 
verses  21,  22,  and  perhaps  again  in  verse  31.  The  proud  had  erred  from  the  com 
mandments,  and  had  inherited  rebuke  ;  it  was  the  reproach  and  shame  which  were 
theirs  that  the  Psalmist  would  have  to  be  turned  aside,  so  that  they  should  not  be 
seen.  "  For  thy  judgments  are  good."  This  is  given  as  a  reason  why  the  reproach 
should  be  thus  turned  aside.  The  proud  had  thought  lightly  and  contemptuously  on 
the  divine  judgments,  hence  their  reproach  ;  the  Psalmist  held  those  judgments  to 
be  good,  and  thus  hoped  that  he  might  not  see  reproach. 

Verse  40. — "  Behold,  I  have  longed  after,"  etc.  This  is  given  as  an  intenser  form 
of  the  statement  which  he  had  just  made,  that  he  esteemed  the  judgments  to  be 
good.  They  were  so  good  that  he  longed  after  them.  Not  only  so,  but  he  desired 
to  long  after  them  even  more.  Thus  he  prays  for  even  more  life  and  vigour  in  pur 
suing  the  path  which  they  pointed  out — "  Quicken  me  in  thy  righteousness."  He 
who  really  longs  after  divine  truth,  mourns  that  he  does  not  long  more.  When  the 
heart  has  no  love,  the  mind  has  no  light,  and  can  only  judge  the  precepts  erroneously. 
"  The  pure  in  heart  "  see  better  with  the  mind  than  can  the  impure.  "  Unto  the 
upright  there  ariseth  light  in  the  darkness."  Love  so  enlarges  discernment  that  he 
who  really  loves  often  finds  that  his  judgment  of  the  blessedness  of  truth  has  out 
stripped  even  his  longing  for  it.  Hence  it  is  the  quick  who  cry,  "  Quicken  me  ;  " 
it  is  those  who  have  living  desires  who  pray  for  yet  more  life  in  the  way  of  righteousness. 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    33   TO   40.       215 

NOTES    ON    VERSES    33    TO    40. 

Verses  33 — 40. — In  this  Octonarius,  now  and  again,  the  same  prayer  is  repeated, 
of  which  several  times  mention  has  before  been  made.  For  he  prays  that  he  may 
be  divinely  taught,  governed,  strengthened,  and  defended  against  the  calumnies, 
reproaches,  and  threatenings  of  his  enemies.  And  the  prayer  is  full  of  the  most 
ardent  longings,  which  is  manifest  from  the  same  resolve  being  so  frequently  repeated. 
For  the  more  he  knows  the  ignorance,  obscurity,  doubts,  and  the  imbecility  of  the 
human  mind,  and  sees  how  men  are  impelled  by  a  slight  momentum,  so  that  they 
fall  away  from  the  truth  and  embrace  errors  repugnant  to  the  divine  word,  or  fall 
into  great  sins,  the  more  ardently  and  strongly  does  he  ask  in  prayer  that  he  may 
be  divinely  taught,  governed,  and  strengthened,  lest  he  should  cast  away  acknow 
ledged  truth,  or  plunge  himself  into  wickedness.  And  by  his  example  he  teaches 
that  we,  also,  against  blindness  born  with  us,  and  the  imbecility  of  our  flesh,  and  also 
against  the  snares  and  madnesses  of  devils  should  fortify  ourselves  with  those  weapons  ; 
namely,  with  the  right  study  and  knowledge  of  the  divine  Word,  and  with  constant 
prayer.  For  if  so  great  a  man,  who  had  made  such  pre-eminent  attainments,  prayed 
for  this,  how  much  more  ought  they  to  do  so,  who  are  but  novices  and  ignorant 
beginners.  This  is  the  sum  of  this  Octonarius. — D.  H.  Mollerus. 

Verses  33 — 40. — In  this  part,  nine  times  does  the  Psalmist  send  up  his  petition 
to  his  God,  and  six  of  these  he  accompanies  with  a  reason  for  being  heard.  .  .  .  These 
petitions  are  the  utterances  of  a  renewed  heart  ;  the  man  of  God  could  not  but  give 
utterance  to  them — such  was  the  new  refining  process  that  had  taken  place  upon 

him The  outline  runs  thus  : — Petitions  are  offered  for  Instruction  (33)  and 

Understanding  (34),  and  likewise  for  Spiritual  Ability  (35)  and  Inclination  (36). 
These  are  followed  by  petitions  for  Exemption  from  the  Spirit  of  Vanity  (37),  and 
for  Divine  Quickening  (37).  The  Lord  is  besought  to  make  good  his  Word  of  Promise 
to  his  servant  (38),  and  to  deliver  him  from  Feared  Reproach.  Last  of  all,  the  man 
of  God  places  his  prayer  for  quickening  upon  the  ground  of  the  Divine  Righteousness 
(40).  May  the  Divine  Spirit  teach  us  to  compare  ourselves  with  what  we  find  here, 
as  we  would  see  the  salvation  of  our  God  I — John  Stephen. 

Verses  33 — 40. — I  observe  that  in  this  one  octonary  which  is  not  to  be  found 
in  any  of  the  rest,  namely,  that  in  every  several  verse  there  is  a  several  prayer.  In 
the  first  whereof  he  prayeth  to  be  taught,  and  then  promiseth  to  take  in  that  which 
God  shall  teach  him.  He  had  before  resolved  to  run  in  this  way  ;  but  he  felt  forth 
with  his  own  natural  aberrations,  and  therefore  he  cometh  to  this  guide  to  be  taught. 
— Richard  Greenham. 

Verse  33. — "  Teach  me,  O  LORD,  the  way  of  thy  statutes,"  etc.  Instruction  from 
above  is  necessary  for  the  children  of  God,  while  they  continue  in  this  world.  The 
more  we  know,  the  more  we  shall  desire  to  know  ;  we  shall  beg  a  daily  supply  of  grace, 
as  well  as  of  bread  ;  and  a  taste  of  "  the  cluster  of  Eshcol  "  will  make  us  long  after 
the  vintage  of  Canaan  (Numb.  xiii.  23).  Religion  is  the  art  of  holy  living,  and  then 
only  known  when  it  is  practised  ;  as  he  is  not  a  master  of  music  who  can  read  the 
notes  which  compose  it,  but  he  who  has  learnt  to  take  a  lesson  readily  from  the  book, 
and  play  it  on  his  instrument ;  after  which  the  pleasure  it  affords  will  be  sufficient 
motive  for  continuing  so  to  do. — George  Home. 

Verse  33. — "  Teach  me,  O  LORD,  the  way  of  thy  statutes,"  etc.  In  the  sincerity 
of  your  hearts  go  to  God  for  his  teaching.  God  is  pleased  with  the  request.  "  Give 
therefore  thy  servant  an  understanding  heart  to  judge  thy  people,  that  I  may  discern 
between  good  and  bad  :  for  who  is  able  to  judge  this  thy  so  great  a  people  ?  And 
the  speech  pleased  the  Lord,  that  Solomon  had  asked  this  thing  "  (1  Kings  iii.  9, 10). 
Oh,  beg  it  of  God,  for  these  three  reasons — 1.  The  way  of  God's  statutes  is  worthy 
to  be  found  by  all.  2.  It  is  hard  to  be  found  and  kept  by  any.  3.  It  is  so  dangerous 
to  miss  it,  that  this  should  quicken  us  to  be  earnest  with  God. —  Thomas  Manlon. 

Verse  33. — "  Teach  me,  O  LORD,"  etc.  "  He  who  is  his  own  pupil,"  remarks 
S.Bernard,  "has  a  fool  for  his  master."  A  soldier  who  enters  on  a  march  does  not 
settle  for  himself  the  order  of  his  going,  nor  begin  the  journey  at  his  own  will,  nor 
yet  choose  pleasant  short-cuts,  lest  he  should  fall  out  of  rank,  away  from  the  standards, 
but  gets  the  route  from  his  general,  and  keeps  to  it ;  advances  in  a  prescribed  order, 
walks  armed,  and  goes  straight  on  to  the  end  of  his  march,  to  find  there  the  supplies 
provided  by  the  commissariat.  If  he  goes  by  any  other  road,  he  gets  no  rations, 
and  finds  no  quarters  ready,  because  the  general's  orders  are  that  all  things  of  this 


216  EXPOSITIONS    OF    THE    PSALMS. 

kind  shall  be  prepared  for  those  who  follow  him,  and  turn  not  aside  to  the  right  hand 
or  the  left.  And  thus  he  who  follows  his  general  does  not  break  down,  and  that  for 
good  reasons  ;  for  the  general  consults  not  for  his  own  convenience,  but  for  the 
capability  of  his  whole  army.  And  this,  too,  is  Christ's  order  of  march,  as  he  leads 
his  great  host  out  of  the  spiritual  Egypt  to  the  eternal  Land  of  Paradise. — Ambrose, 
quoted  by  Neale  and  Littledale. 

Verse  33. — "  Teach  me,  O  LORD,  the  way,"  etc.  It  should  never  be  forgotten, 
as  this  fifth  section  teaches  us,  that  there  is  a  way  marked  out  by  God's  own  appoint 
ment  for  all  his  people  to  walk  in,  and  in  which  to  persevere.  Others  lay  down  a 
path  each  for  himself,  and  keeping  to  it  think  they  are  safe.  David  did  not  trust  to 
anything  of  this  kind  ;  he  was  only  desirous  of  being  found  in  the  way  of  God's 
ordinance,  and  to  be  so  taught  of  God  as  to  keep  it  to  the  end  ;  or  as  the  original 
reads,  keep  it  the  end,  the  end  of  his  profession,  the  salvation  of  his  soul. — W.  Wilson. 

Verse  33. — "  Teach  me,  O  LORD,  the  way  of  thy  statutes  ;  and  I  shall  keep  it,"  etc. 
If  thou  continue  a  teacher  of  me,  saith  David,  I  shall  continue  a  servant  to  thee. 
Perseverance  cannot  be,  unless  continual  light  and  grace  be  furnished  to  us  from  the 
Lord.  As  the  tree  which  hath  not  sap  at  the  root  may  flourish  for  a  while,  but  cannot 
continue  ;  a  man,  whose  heart  is  not  watered  with  the  dew  of  God's  grace  continually, 
may  for  a  time  make  a  fair  show  of  godliness,  but  in  the  end  he  will  fall  away.  We 
bear  not  the  root,  but  the  root  bears  us  :  let  us  tremble  and  fear.  If  we  abide  not  in 
our  Lord,  we  become  withered  branches,  good  for  nothing  but  the  fire.  Let  us  alway 
pray  that  he  would  ever  abide  with  us,  to  inform  us  by  his  light,  and  lead  us  by  his 
power,  in  that  way  which  may  bring  us  to  himself. — William  Cowper. 

Verse  33. — "  Statutes,"  from  a  word  signifying  to  mark,  trace  out,  describe  and 
ordain  ;  because  they  mark  out  our  way,  describe  the  line  of  conduct  we  are  to  pursue, 
and  order  or  ordain  what  we  are  to  observe. — Adam  Clarke. 

Verse  33. — God's  "  statutes  "  declare  his  authority  and  power  of  giving  us  laws. — 
Matthew  Pool,  1624—1679. 

Verse  33. — "  Unto  the  end,"  or,  by  way  of  return,  or  reward,  or  gratitude  to  thee  ; 
God's  mercy  in  teaching  being  in  all  reason  to  be  rewarded  or  answered  by  our  observing 
and  taking  exact  care  of  what  he  teaches.  Or  else  by  analogy  with  Psalm  xix.  11, 
where  the  keeping  his  commandments  brings  great  reward  with  it  :  it  may  here  be 
rendered  ^y  (understanding  the  preposition  V)  for  the  reward,  meaning  the  present 
joy  of  it,  verse  32,  not  excluding  the  future  crown. — H.  Hammond. 

Verse  33.—"  Unto  the  end."  Quite  through  ;  the  Hebrew  is,  to  the  heel.  The 
force  of  the  words  seems  to  be  "  Quite  through,  from  head  to  foot." — Zachary  Mudge, 
1744. 

Verses  33,  34. — "  Unto  the  end."  He  will  be  no  temporizer ;  he  will  keep  it  "  to 
the  end."  He  will  be  no  hypocrite ;  he  will  keep  it  "  with  his  whole  heart." — Adam 
Clarke. 

Verse  34. — "  Give  me  understanding."  The  Psalmist  goes  to  the  root  of  the 
matter  ;  he  is  taught  to  do  so  by  the  Spirit  of  all  teaching.  He  would  not  merely 
be  taught,  as  a  master  would  teach,  but  he  would  have  his  mind  remoulded  and  in 
formed  as  only  the  Creator  could  do.  The  words  imply  as  much.  "  Give  me  under 
standing  " — make  me  to  understand.  Not  merely  did  he  want  to  know  a  thing — 
the  general  nature  of  it  ;  but  he  wished  to  understand  the  beginning,  the  outgoing 
and  the  end  of  it.  He  wanted  to  attain  the  power  of  distinction  between  right  and 
wrong — spiritual  discernment  that  so  he  might  discern  the  right,  and,  at  the  same 
time,  all  that  was  contrary  to  it  ;  he  wanted  understanding,  that  so  he  might  know, 
and  discern,  and  prize  the  truth,  the  true  way  of  God,  carefully  avoiding  all  that 
would  be  aside  from  it. — John  Stephen. 

Verse  34. — "  Give  me  understanding."  This  is  that  which  we  are  indebted  to 
Christ  for  ;  for  "  the  Son  of  God  is  come,  and  hath  given  us  an  understanding  (1  John 
v.  20).— Matthew  Henry. 

Verse  34. — "  Understanding."  The  understanding  is  the  pilot  and  guide  of  the 
whole  man  ;  that  faculty  which  sits  at  the  stern  of  the  soul :  but  as  the  most  expert 
guide  may  mistake  in  the  dark,  so  may  the  understanding,  when  it  wants  the  light 
of  knowledge.  "  Without  knowledge  the  mind  cannot  be  good  "  (Prov.  xix.  2) ; 
nor  the  life  good  ;  nor  the  external  condition  safe  (Eph.  iv.  18).  "  My  people  are 
destroyed  for  the  lack  of  knowledge  "  (Hosea  iv.  6). 

It  is  ordinary  in  Scripture  to  set  profaneness,  and  all  kinds  of  miscarriages,  upon 
the  score  of  ignorance.  Diseases  in  the  body  have  many  times  their  rise  from 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES   33    TO    40.       217 

distempers  in  the  head ;  and  exorbitances  in  practice,  from  errors  in  the  judgment. 
And,  indeed,  in  every  sin,  there  is  something  both  of  ignorance  and  error  at  the 
bottom  :  for  did  sinners  truly  know  what  they  do  in  sinning,  we  might  say  of  every 
sin  what  the  Apostle  speaks  concerning  that  great  sin,  "  Had  they  known  him,  they 
would  not  have  crucified  the  Lord  of  glory  "  (1  Cor.  ii.  8).  Did  they  truly  know  that 
every  sin  is  a  provoking  the  Lord  to  jealousy,  a  proclaiming  war  against  heaven,  a 
crucifying  the  Lord  Jesus  afresh,  a  treasuring  up  wrath  afresh  unto  themselves  against 
the  day  of  wrath  ;  and  that  if  ever  they  be  pardoned,  it  must  be  at  no  lower  a  rate 
than  the  price  of  his  blood — it  were  scarce  possible  but  sin,  instead  of  alluring,  should 
affright,  and  instead  of  tempting,  scare. — From  the  "  Recommendatory  Epistle  pre 
fixed  to  the  Westminster  Confession  and  Catechisms." 

Verse  34. — "  My  whole  heart."  The  whole  man  is  God's  by  every  kind  of  right 
and  title  ;  and  therefore,  when  he  requireth  the  whole  heart,  he  doth  but  require 
that  which  is  his  own.  God  gave  us  the  whole  by  creation,  preserveth  the  whole, 
redeemeth  the  whole,  and  promiseth  to  glorify  the  whole.  If  we  had  been  mangled 
in  creation  we  would  have  been  troubled  ;  if  born  without  hands  or  feet.  If  God 
should  turn  us  off  to  ourselves  to  keep  that  part  to  ourselves  which  we  reserved 
from  him,  or  if  he  should  make  such  a  division  at  death,  take  a  part  to  heaven,  or 
if  Christ  had  bought  part :  "  Ye  are  bought  with  a  price  :  therefore  glorify  God  in 
your  body,  and  in  your  spirit,  which  are  God's."  (1  Cor.  vi.  20).  If  you  have  had 
any  good  work  upon  you,  God  sanctified  the  whole  in  a  gospel-sense,  that  is  every 
part  :  "  And  the  very  God  of  peace  sanctify  you  wholly  ;  and  I  pray  God  your 
whole  spirit  and  soul  and  body  be  preserved  blameless  unto  the  coming  of  our  Lord 
Jesus  Christ."  (1  Thess.  v.  23).  Not  only  conscience,  but  will  and  affections,  appe 
tite  and  body.  And  you  have  given  all  to  him  for  his  use  :  "  I  am  my  beloved's  !  " 
not  a  part,  but  the  whole.  He  could  not  endure  Ananias  that  kept  back  part  of  the 
price  ;  all  is  his  due.  When  the  world,  pleasure,  ambition,  pride,  desire  of  riches, 
unchaste  love,  desire  a  part  in  us,  we  may  remember  we  have  no  affections  to  dispose 
of  without  God's  leave.  It  is  all  his,  and  it  is  sacrilege  to  rob  or  detain  any  part 
from  God.  Shall  I  alienate  that  which  is  God's  to  satisfy  the  world,  the  flesh,  and 
the  Devil  ? — Thomas  Manton. 

Verses  34,  35. — "Give  me  understanding."  "Make  me  to  go."  The  understanding 
which  he  seeks  leads  to  going,  and  is  sought  to  that  end.  God's  teaching  begets 
obedience  ;  he  showeth  us  the  path  of  life,  and  he  maketh  us  to  go  in  it.  It  is  such 
instruction  as  giveth  strength,  that  exciteth  the  sluggish  will,  and  breaketh  the 
force  of  corrupt  inclinations  ;  it  removeth  the  darkness  which  corruption  and  sin 
have  brought  upon  the  mind,  and  maketh  us  pliable  and  ready  to  obey  ;  yea,  it 
giveth  not  only  the  will,  but  the  deed  ;  in  short,  it  engageth  us  in  a  watchful,  careful, 
uniform,  and  constant  obedience. — Thomas  Manton. 

Verse  35. — "Make  me  to  go  in  the  path  of  thy  commandments."  David,  in  the 
former  verses,  had  begged  for  light,  now  for  strength  to  walk  according  to  this 
light.  We  need  not  only  light  to  know  our  way,  but  a  heart  to  walk  in  it.  Direction 
is  necessary  because  of  the  blindness  of  our  minds  ;  and  the  effectual  impulsions 
of  grace  are  necessary  because  of  the  weakness  of  our  hearts.  It  will  not  answer 
our  duty  to  have  a  naked  notion  of  truths,  unless  we  embrace  and  pursue  them. 
So,  accordingly,  we  need  a  double  assistance  from  God  ;  the  mind  must  be 
enlightened,  the  will  moved  and  inclined.  The  work  of  a  Christian  lies  not  in  depth 
of  speculation,  but  in  the  height  of  practice.  The  excellency  of  Divine  grace  con- 
sisteth  in  this, — That  God  doth  first  teach  what  is  to  be  done,  and  then  make  us 
to  do  what  is  taught :  "Make  me  to  go  in  the  path  of  thy  commandments." — Thomas 
Manton. 

Verse  35. — "The  path  of  thy  commandments."  They  are  termed  "the  paths," 
because  paths  are  narrow,  short,  straight,  clean  passages  for  people  on  foot  only, 
and  not  for  horses  and  carriages  ;  and  such  is  the  way  of  the  Lord,  as  compared 
with  that  of  the  flesh  and  of  the  world,  all  the  ways  of  which  are  broad,  filthy,  and 
crooked,  trodden  by  the  brute  beasts,  the  type  of  carnal,  animal  man.  He  assigns 
a  reason  for  being  heard  when  he  says,  "For  this  same  I  have  desired" ;  because, 
through  God's  grace,  I  have  chosen  this  path,  and  desired  to  walk  in  it,  and  it  is 
only  meet  that  lie  who  gives  the  will  should  give  the  grace  to  accomplish,  as  St.  Paul 
says,  "  Who  worketh  in  you  both  to  will  and  to  do." — Robert  Bellarmine. 

Verse  35. — "The  path  "  is  "the  path  of  thy  commandments."  Not  any  new  way, 
but  the  old  and  pathed  way  wherein  all  the  servants  of  God  have  walked  before 


218  EXPOSITIONS    OF    THE    PSALMS. 

him,  and  for  which  the  Grecians  (as  Euthymius  noteth)  called  it  rptpov,  quasi 
viam  tritam.  But  howsoever  this  way  be  pathed,  by  the  walking  and  treacling  of 
many  in  it,  yet  he  acknowledgeth  it  is  but  one,  yea,  and  a  narrow  and  difficult  path 
to  keep,  and  therefore  seeks  he  to  be  guided  into  it. — William  Cowper. 

Verse  35. — "The  path."  It  is  a  "path,"  not  a  public  road;  a  path  where  no 
beast  goes,  and  men  seldom. — Adam  Clarke, 

Verses  35,  37. — "The  path."  "Thy  way."  The  Hindus  call  panth  or  way  the 
line  of  doctrine  of  any  sect  followed,  in  order  to  attain  to  mukti,  or  deliverance 
from  sin.  Way  signifies  the  chief  means  to  an  end,  and  is  applied  to  the  Scriptures, 
Ps.  cxix.  27,  to  God's  counsels,  to  God's  works.  This  spiritual  way  is — (1)  easy 
to  find,  Isa.  xxxv.  8  ;  (2)  clean,  no  mud  of  sin  ;  (3)  never  out  of  repair — Christ 
the  same  as  6,000  years  ago  ;  (4)  no  lion  or  wild  beasts  on  ;  (5)  costly,  the  blood  of 
Christ  made  it ;  (6)  not  lonely,  many  believers  on  it,  Heb.  xii.  1  ;  (7)  no  toll,  all 
may  come  ;  (8)  wide.  The  way  to  the  cities  of  refuge  was  forty-eight  feet  wide. 
The  map  of  the  Bible  shows  this  path  ;  (9)  the  end  pleasant — Heaven. — J.  Long, 
in  "  Eastern  Proverbs  and  Maxims  illustrating  old  Truths,"  1881. 

Verses  35,  36. — "Therein  do  I  delight.  Incline  my  heart  unto  thy  testimonies." 
A  child  of  God  hath  not  the  bent  of  his  heart  so  perfectly  fixed  towards  God  but 
it  is  ever  and  anon  returning  to  its  old  best  and  bias  again.  The  best  may  find 
that  they  cannot  keep  their  affections  as  loose  from  the  world  when  they  have  houses, 
and  lands,  and  all  things  at  their  will,  as  they  could  when  they  are  kept  low  and 
bare.  The  best  may  find  that  their  love  to  heavenly  things  is  on  the  wane  as  worldly 
things  are  on  the  increase.  It  is  reported  of  Pius  Quintus  that  he  should  say  of 
himself  that,  when  he  first  entered  into  orders,  he  had  some  hopes  of  his  salvation  ; 
when  he  came  to  be  a  cardinal,  he  doubted  of  it ;  but  since  he  came  to  be  pope,  he 
did  even  almost  despair.  Many  may  find  a  very  great  change  in  themselves,  much 
decay  of  zeal  for  God's  glory,  and  love  to  and  relish  of  God's  word,  and  mindfulness 
of  heavenly  things,  as  it  fares  better  with  them  in  the  world.  Now  it  is  good  to 
observe  this  before  the  mischief  increaseth.  Look,  as  jealousy  and  caution  are 
necessary  to  prevent  the  entrance  and  beginning  of  this  mischief,  so  observation 
is  necessary  to  prevent  the  increase  of  it.  When  the  world  doth  get  too  deep  an 
interest  in  our  hearts,  when  it  begins  to  insinuate  and  entice  us  from  God,  and  weaken 
our  delight  in  the  ways  of  God  and  zeal  for  his  glory,  then  we  need  often  to  tell 
you  how  hard  it  is  for  a  rich  man  to  enter  into  the  kingdom  of  heaven. — Thomas 
Manton. 

Verse  36. — "Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness."  We 
must  be  convinced  that  covetousness,  I  mean  that  our  covetousness,  is  a  vice  ; 
for  it  holds  something  of  a  virtue,  of  frugality,  which  is  not  to  waste  that  which 
one  hath  :  and  this  makes  us  entertain  thoughts  that  it  is  no  vice  ;  and  we  often 
say  that  it  is  good  to  be  a  little  worldly  ;  a  little  covetousness  we  like  well ;  which 
shows  that  we  do  not  indeed  and  in  heart,  hold  it  to  be  a  sin.  For  if  sin  be  naught, 
a  little  of  sin  cannot  be  good.  As  good  say,  a  little  poison  were  good,  so  it  be  not 
too  much.  And  so  we  find,  that  men  will  rate  at  their  children  for  spending,  and 
are  ready  to  turn  them  out  of  doors,  if  they  be  given  unto  waste  ;  but  if  they  be 
near  and  pinching  then  we  like  that  too  much  ;  and  I  scarce  know  a  man  who  doth 
use  to  call  upon  his  children  that  they  spare  not,  save  not.  I  know  youth  is  rather 
addicted  the  other  way,  and  is  more  subject  to  waste  and  consume,  by  reason  that 
the  natural  heat  is  quick  and  active  in  them  ;  and  therefore  indeed  there  is  more 
fear  and  danger  that  they  prove  prodigal  and  turn  wasters,  and  therefore  the  more 
may  be  said  and  done  that  way  to  youth.  But  the  thing  I  press  is,  that  in  case  we 
see  our  children  in  their  youth  to  begin  to  be  covetous  and  worldly,  we  call  them 
good  husbands,  and  are  but  too  glad  to  see  it  so,  and  are  too  much  pleased  with 
them  for  it.  Little  do  they  think  that  worldliness  is  a  most  guiltful  sin  in  respect 
of  God,  and  most  hurtful  in  respect  of  men.  Hark  what  the  word  of  God  saith 
of  it,  Ephesians  v.  5  :  It  is  idolatry,  and  idolatry  is  the  first  sin  of  the  first  table. 
//  is  the  root  of  all  evils,  1  Tim.  vi.  10.  There  is  no  evil  but  a  worldly  man  will  do 
it  to  save  his  purse.  Thus  David  :  "Incline  my  heart  unto  thy  testimonies,  and  not 
to  covetousness":  he  saith  not,  this  or  that  testimony,  but  (as  including  all  the 
laws  of  God)  he  saith  "testimonies  ";  to  show  us  that  covetousness  draws  us  away, 
not  from  some  only,  but  from  all  God's  commandments.  So  St.  Paul :  where 
covetousness  is,  there  are  "  many  lusts,"  1  Tim.  vi.  9,  and  "  many  sorrows," 
1  Tim.  vi.  10.  "  It  drowns  men  in  perdition  and  destruction,"  1  Tim.  vi.  9.  And 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    33   TO    40.      219 

the  Greek  word  signifies  such  a  drowning  as  is  almost  past  all  hope  and  recovery. 
It  is  the  bane  of  all  society :  men  cry  out  of  it,  because  they  would  have 
none  covetous,  none  rich  but  themselves.  A  hater  he  is  of  mankind  ;  he  hates  all 
poor,  because  they  would  beg  something  of  him  ;  and  all  rich,  because  they  have 
riches  which  he  would  have.  A  covetous  man  would  have  all  that  all  have.  Thus 
speaks  a  noble  father.*  Such  believe  not  the  word,  they  trust  neither  God  nor 
man.  For  he  that  trusts  not  God,  cannot  trust  man.  It  robs  God  of  that  confidence 
we  should  have  in  him,  and  dependence  we  owe  unto  him  ;  it  turns  a  man  from  all 
the  commandments.  Hence  the  prophet  David  prays  God  to  turn  his  heart  to  his 
commandments,  "and  not  to  covetousness."  For  not  only  we  ought  not,  but  as  the 
phrase  is,  "  we  cannot  serve  God  and  mammon,"  Luke  xvi.  13. — Richard  Capel,  in 
"Tentations  :  their  Nature,  Danger,  Cure."  1655. 

Verse  36. — "Incline  my  heart  unto  thy  testimonies,  and  not  to  covetousness." 
Without  a  restraining  hand  the  heart  is  prone  to  turn  aside  into  the  byeways  of 
petty  love  of  pelf.  The  remedy  must  be  from  above.  Heavenly  aid  is  therefore 
sought. — Henry  Law. 

Verse  36. — "Incline  my  heart."  Were  we  naturally  and  spontaneously  inclined 
to  the  righteousness  of  the  law,  there  would  be  no  occasion  for  the  petition  of  the 
Psalmist,  "Incline  my  heart."  It  remains,  therefore,  that  our  hearts  are  full  of 
sinful  thoughts,  and  wholly  rebellious  until  God  by  his  grace  change  them. — John 
Calvin. 

Verse  36. — "Incline  my  heart."  In  the  former  verses  David  had  asked  under 
standing  and  direction  to  know  the  Lord's  will ;  now  he  asketh  an  inclination  of 
heart  to  do  the  Lord's  will.  The  understanding  needs  not  only  to  be  enlightened, 
but  the  will  to  be  moved  and  changed.  Man's  heart  is  of  its  own  accord  averse 
from  God  and  holiness,  even  then  when  the  wit  is  most  refined,  and  the  understanding 
is  stocked  and  stored  with  high  notions  about  it :  therefore  David  doth  not  only 
say,  "  Give  me  understanding,"  but,  "Incline  my  heart."  We  can  be  worldly  of 
ourselves,  but  we  cannot  be  holy  and  heavenly  of  ourselves  ;  that  must  be  asked 
of  him  who  is  the  Father  of  lights,  from  whom  cometh  down  every  good  and  perfect 
gift.  They  that  plead  for  the  power  of  nature,  shut  out  the  use  of  prayer.  But 
Austin  hath  said  well,  Natura  vera  confessione  non  falsa  defensione  opus  habet :  we 
need  rather  to  confess  our  weakness,  than  defend  our  strength.  Thus  doth  David, 
and  so  will  every  broken-hearted  Christian  that  hath  had  an  experience  of  the 
inclinations  of  his  own  soul,  he  will  come  to  God,  and  say,  "Incline  my  heart  unto 
thy  testimonies,  and  not  to  covetousness." — Thomas  Manton. 

Verse  36. — "Incline."     Then  shall  I  not  decline. — James  G.  Murphy. 

Verse  36. — "Unto  thy  testimonies."  The  contrast  is  most  striking.  There  are 
the  divine  testimonies  on  the  one  hand,  and  there  is  "covetousness  "  on  the  other. 
God  stands  on  one  side,  the  world  on  the  other.  The  renewed  man  chooses  between 
the  two  ;  he  does  not  require  long  to  think,  and  God  is  his  choice. — John  Stephen. 

Verse  36. — "Not  to  covetousness."  He  prays  in  particular  that  his  heart  may  be 
diverted  from  covetousness,  which  is  not  only  an  evil,  but  as  saith  the  Apostle, 
"  the  root  of  all  evil."  David  here  opposes  it  as  an  adversary  to  all  the  righteousness 
of  God's  testimonies  :  it  inverts  the  order  of  nature,  and  makes  the  heavenly  soul 
earthly.  It  is  a  handmaid  of  all  sins  ;  for  there  is  no  sin  which  a  covetous  man 
will  not  serve  for  his  gain.  We  should  beware  of  all  sins,  but  specially  of  mother- 
sins. — William  Cowper. 

Verse  36. — "Covetousness,"  or  rather,  "  gain  unjustly  acquired."  ....  The 
Hebrew  word  yxa  can  only  mean  plunder,  rapine,  unjust  gain. — J.  J.  Stewart  Perowne. 

Verse  36. — "Covetousness." — S.  Bonaventura,  on  our  Psalm,  says  Covetousness 
must  be  hated,  shunned,  put  away  :  must  be  hated,  because  it  attacks  the  life  of 
nature  :  must  be  shunned,  because  it  hinders  the  life  of  grace  :  must  be  put  away, 
because  it  obstructs  the  life  of  glory.  Clemens  Alexandrinus  says  that  covetousness 
is  the  citadel  of  the  vices,  and  Ambrose  says  that  it  is  the  loss  of  the  soul. — Thomas 
Le  Blanc. 

Verse  36. — "Covetousness."  I  would  observe  to  the  reader,  and  desire  him  duly 
and  seriously  to  consider,  that  although  this  commandment,  "  Thou  shalt  not  covet," 
is  placed  the  last  in  number,  yet  it  is  too  often  the  first  that  is  broken,  man's  covetous 
heart  leading  the  van  in  transgression. — William  Crouch,  in  "The  Enormous  Sin  of 
Covetousness  detected,"  1708. 

*  Chrysostom. 


220  EXPOSITIONS    OF    THE    PSALMS. 

Verse  36. — "Covetousness  "  is  an  immoderate  desire  of  riches,  in  which  these 
vices  concur.  First,  An  excessive  love  of  riches,  and  the  fixing  of  our  hearts  upon 
them.  Secondly,  A  resolution  to  become  rich,  either  by  lawful  or  unlawful  means, 
1  Tim.  vi.  9.  Thirdly,  Too  much  haste  in  gathering  riches,  joined  with  impatience 
of  any  delay,  Prov.  xxviii.  20,  22,  and  xx.  21.  Fourthly,  An  insatiable  appetite, 
which  can  never  be  satisfied  ;  but  when  they  have  too  much,  they  still  desire  more, 
and  have  never  enough,  Eccles.  iv.  8.  Like  the  horseleech,  Prov.  xxx.  15;  the 
dropsy,  and  hell  itself,  Prov.  xxvii.  20.  Fifthly,  Miser-like  tenacity,  whereby  they 
refuse  to  communicate  their  goods,  either  for  the  use  of  others,  or  themselves. 
Sixthly,  Cruelty.  Prov.  i.  18, 19,  exercised  both  in  their  unmercifulness  and  oppres 
sion  of  the  poor.  Covetousness  is  a  most  heinous  vice  ;  for  it  is  idolatry,  and  the 
root  of  all  evil,  Col.  iii.  5  ;  1  Tim.  vi.  10  ;  a  pernicious  thorn,  that  stifles  all  grace 
and  choketh  the  seed  of  the  word,  Matt.  xiii.  22,  and  pierceth  men  through  with 
many  sorrows,  1  Tim.  vi.  10,  and  drowneth  them  in  destruction  and  perdition. — 
James  Usher,  1580 — 1655. 

Verse  37. — "Turn  away  mine  eyes,"  etc.  Having  prayed  for  his  heart,  he  now 
prayeth  for  his  eyes  also.  Omnia  ti  Deo  petit,  docens  ilium  omnia  efjlcere.  By  the 
eyes  oftentimes,  as  by  windows,  death  enters  into  the  heart ;  therefore  to  keep 
the  heart  in  a  good  estate  three  things  are  requisite,  First,  a  careful  study  of  the 
senses,  specially  of  the  eyes  ;  for  it-is  a  righteous  working  of  the  Lord,  ut  qui  exteriori 
oculo  negligenter  utitur,  interiori  non  infuste  csecetur ;  that  he  who  negligently  useth 
the  external  eye  of  his  body,  should  be  punished  with  blindness  in  the  internal  eye 
of  his  mind.  And  for  this  cause  Nazianzen,  deploring  the  calamities  of  his  soul, 
wished  that  a  door  might  be  set  before  his  eyes  and  ears,  to  close  them  when  they 
opened  to  anything  that  is  not  good  ;  malis  autem  sua  sponte  utrumque  clauderetur. 
The  second  thing  is,  a  subduing  of  the  body  by  discipline.  And  the  third  is,  con 
tinuance  in  prayer. — William  Cowper. 

Verse  37. — "Turn  away  mine  eyes  from  beholding  vanity."  Notice  this,  that 
he  does  not  say,  I  will  turn  away  mine  eyes  ;  but,  "Turn  away  mine  eyes."  This 
shows  that  it  is  not  possible  for  us  sufficiently  to  keep  our  eyes  by  our  own  caution 
and  diligence  ;  but  there  must  be  divine  keeping.  For,  first,  wheresoever  in  this 
world  you  turn  yourself  provocations  to  evil  are  met  with.  Secondly,  with  the 
unwary,  and  with  far  different  persons,  the  eyes,  the  servants  of  a  corrupt  heart, 
wander  after  the  things  which  are  vanities.  Thirdly,  before  you  are  aware,  the  evil 
contracted  through  the  eyes  creeps  in  to  the  inmost  recesses  of  the  heart,  and  casts 
in  the  seeds  of  perdition.  This  the  Psalmist  himself  had  experienced,  not  without 
the  greatest  trouble  both  of  heart  and  condition. — Wolfgang  Musculus,  1497 — 1563. 

Verse  37. — "Turn  away  mine  eyes  from  beholding  vanity."  It  may  seem  a  strange 
prayer  of  David,  to  say,  "Turn  away  mine  eyes  from  seeing  vanity  ;  "  as  though  God 
meddled  with  our  looking  ;  or  that  we  had  not  power  in  ourselves  to  cast  our  eyes 
upon  what  objects  we  list.  But  is  it  not,  that  what  we  delight  in,  we  delight  to 
look  upon  ?  and  what  we  love,  we  love  to  be  seeing  ?  and  so  to  pray  to  God,  that 
our  eyes  may  not  see  vanity,  is  as  much  as  to  pray  for  grace,  that  we  be  not  in  love 
with  vanity.  For,  indeed,  vanity  hath  of  itself  so  graceful  an  aspect,  that  it  is  not 
for  a  natural  man  to  leave  looking  upon  it ;  unless  the  fairer  aspect  of  God's  grace 
draw  our  eyes  from  vanity,  to  look  upon  itself  ;  which  will  always  naturally  be 
looking  upon  the  fairest.  And  as  David  here  makes  his  prayer  in  the  particular, 
against  temptations  of  prosperity,  so  Christ  teach eth  us  to  make  our  prayer  in  the 
general,  against  the  temptations,  both  of  prosperity  and  adversity,  and  very  justly. 
For  many  can  bear  the  temptations  of  one  kind,  who  are  quickly  overcome  by 
temptations  of  the  other  kind.  So  David  could  bear  persecution  without  murmuring, 
but  when  he  came  to  prosperity  he  could  not  turn  away  his  eyes  from  vanity. — 
Sir  Richard  Baker. 

Verse  37. — "Turn  away  mine  eyes  from  beholding  vanity."  An  ugly  object  loses 
much  of  its  deformity  when  we  look  often  upon  it.  Sin  follows  this  general  law, 
and  is  to  be  avoided  altogether,  even  in  its  contemplation,  if  we  would  be  safe. 
A  man  should  be  thankful  in  this  world  that  he  has  eyelids  ;  and  as  he  can  close  his 
eyes,  so  he  should  often  do  it. — Albert  Barnes. 

Verse  37. — "Turn  away,"  then  "quicken,"  etc.  The  first  request  is  for  the 
removing  the  impediments  of  obedience,  the  other  for  the  addition  of  new  degrees 
of  grace.  These  two  are  fitly  joined,  for  they  have  a  natural  influence  upon  one 
another  ;  unless  we  turn  away  our  eyes  from  vanity,  we  shall  soon  contract  deadness 


PSALM    ONE   HUNDRED   AND   NINETEEN— VERSES   33   TO   40.       221 

of  heart.  Nothing  causetli  it  so  much  as  an  inordinate  liberty  in  carnal  vanities  ; 
when  our  affections  are  alive  to  other  things,  they  are  dead  to  God,  therefore  the 
less  we  let  loose  our  hearts  to  these  things,  the  more  lively  and  cheerful  in  the  work 
of  obedience.  On  the  other  side,  the  more  the  vigour  of  grace  is  renewed,  and  the 
habits  of  it  quickened  into  actual  exercise,  the  more  is  sin  mortified  and  subdued. 
Sin  dieth,  and  our  senses  are  restored  to  their  proper  use. — Thomas  Manton. 

Verse  37. — "Turn  away  mine  eyes  from  beholding  vanity."  That  sin  may  be  avoided 
we  must  avoid  whatsoever  leads  to  or  occasions  it.  As  this  caused  Job  (ch.  xxxi.  1) 
to  covenant  strongly  with  his  eyes,  so  it  caused  David  to  pray  earnestly  about  his 
eyes.  "Turn  away  mine  eyes  (or  as  the  Hebrew  may  be  rendered,  make  them 
to  pass,)  from  beholding  vanity."  The  eye  is  apt  to  make  a  stand,  or  fix  itself, 
when  we  come  in  view  of  an  ensnaring  object ;  therefore  it  is  our  duty  to  hasten 
it  away,  or  to  pray  that  God  would  make  it  pass  off  from  it.  .  .  He  that  feareth 
burning  must  take  heed  of  playing  with  fire  :  he  that  feareth  drowning  must  keep 
out  of  deep  waters.  He  that  feareth  the  plague  must  not  go  into  an  infected  house. 
Would  they  avoid  sin  who  present  themselves  to  the  opportunities  of  it  ? — Joseph 
Caryl. 

Verse  37. — "Turn  away  mine  eyes."  Lest  looking  cause  liking  and  lusting: 
1  John  ii.  16.  In  Hebrew  the  same  word  signifleth  both  an  eye  and  a  fountain  ; 
to  show  that  from  the  eye,  as  from  a  fountain,  floweth  much  mischief  ;  and  by  that 
window  Satan  often  winds  himself  into  the  soul.  This  David  found  by  experience, 
and  therefore  prays  here,  "Turn  away,"  transfer,  make  to  pass  "mine  eyes,"  etc. 
He  knew  the  danger  of  irregular  glancing  and  inordinate  gazing. — John  Trapp. 

Verse  37. — "Turn  away  mine  eyes  from  beholding  vanity."  It  is  a  most  dangerous 
experiment  for  a  child  of  God  to  place  himself  within  the  sphere  of  seductive 
temptations.  Every  feeling  of  duty,  every  recollection  of  his  own  weakness, 
every  remembrance  of  the  failure  of  others,  should  induce  him  to  hasten  to 
the  greatest  possible  distance  from  the  scene  of  unnecessary  conflict  and  danger. — 
John  M orison. 

Verse  37. — "Turn  away  mine  eyes  from  beholding  vanity."  From  gazing  at  the 
delusive  mirages  which  tempt  the  pilgrim  to  leave  the  safe  highway. —  William  Kay. 

Verse  37. — Is  it  asked — "  What  will  most  effectually  turn  my  eyes  from  vanity  ?  " 
Not  the  seclusion  of  contemplative  retirement — not  the  relinquishment  of  our  lawful 
connexion  with  the  world — but  the  transcendent  beauty  of  Jesus  unveiled  to  our 
eyes,  and  fixing  our  hearts. — Charles  Bridges. 

Verse  37. — "Turn  away  mine  eyes,"  etc.  The  fort-royal  of  your  souls  is  in 
danger  of  a  surprise  while  the  outworks  of  your  senses  are  unguarded.  Your  eyes, 
which  may  be  floodgates  to  pour  out  tears,  should  not  be  casements  to  let  in  lusts. 
A  careless  eye  is  an  index  to  a  graceless  heart.  Remember,  the  whole  world  died 
by  a  wound  in  the  eye.  The  eyes  of  a  Christian  should  be  like  sunflowers,  which 
are  opened  to  no  blaze  but  that  of  the  sun. — William  Seeker,  1660. 

Verse  37. — "Vanity,"  in  Hebrew  usage,  has  often  special  reference  to  idols  and 
the  accompaniments  of  idol  worship.  The  Psalmist  prays  that  he  may  never  be 
permitted  even  to  see  such  tempting  objects. — Henry  Cowlcs. 

Verse  37. — "Quicken  thou  me."  Every  saint  is  very  apt  to  be  a  sluggard  in  the 
way  and  work  of  God.  "Quicken  me,"  says  one  of  the  chiefest  and  choicest  of 
saints,  "in  thy  way";  and  it  is  as  much  as  if  he  should  say  in  plain  terms,  "Ah, 
Lord  1  I  am  a  dull  jade,  and  have  often  need  of  thy  spur,  thy  Spirit."  This  prayer 
of  David  seems  proof  enough  to  this  point ;  but  if  you  desire  farther  confirmation, 
I  shall  produce  an  argument  instar  omnium,  "  that  none  shall  dare  to  deny,  nor  be 
able  to  disapprove  "  ;  and  that  is  drawn  from  the  topic  of  your  own  experience  ; 
and  this  is  argumentum  lugubre,  like  a  funeral  anthem,  "  very  sad  and  sorrowful." 
Do  you  not  feel  and  find,  to  the  grief  of  your  own  souls,  that,  whereas  you  should 
weep  as  if  you  wept  not,  rejoice  as  if  you  rejoiced  not,  and  buy  as  if  you  were  possessed 
not ;  inverso  ordine,  ["  inverting  this  order,"]  you  weep  for  losses  as  if  you  would 
weep  out  your  eyes  ;  you  rejoice  in  temporal  comforts  as  if  you  were  in  heaven  ; 
and  you  buy  as  if  it  were  for  ever  a  day  (Ps.  xlix.  11).  But  e  contrario,  ["  on  the 
contrary,"]  you  pray  as  if  you  prayed  not ;  hear  as  if  you  heard  not ;  work  for 
God  as  if  you  worked  not.  Now,  we  know,  experto  credas,*  a  man  that  sticks  fast 
in  a  ditch  needs  no  reason  to  prove  he  is  in,  but  remedies  to  pull  him  out.  Your 
best  course  will  be  to  propose  the  case  how  you  may  get  rid  of  this  unwelcome  guest, 


*  "  You  may  yield  credence  to  that  of  which  you  have  made  trial." 


222  EXPOSITIONS    OF    THE    PSALMS. 

spiritual  sloth  :  it  is  a  case  we  are  all  concerned  in.  Asini  aures  quis  non  habet  ?* 
Every  man  and  mortal  hath  some  of  the  ass's  dulness  and  sloth  in  him. — Mr.  Simmons 
in  "The  Morning  Exercises,"  1661. 

Verse  37. — "Quicken  thou  me."  Another  quickening  ordinance  is  prayer.  How 
often  doth  David  pray  for  quickening  grace  ?  five  or  six  times  in  one  Psalm.  He 
begins  many  a  prayer  with  a  heavy  heart,  and  before  he  hath  done  he  is  full  of  life. 
Therefore,  pray  much,  because  all  life  is  from  God,  and  he  quickens  whom  he  will. 
Only  let  me  add  this  caution,  before  I  let  this  pass, — Be  sure  thy  understanding 
and  affection  go  along  together  in  every  ordinance,  and  in  every  part  of  the  ordinance, 
as  thou  wouldst  have  it  a  quickening  ordinance. — Matthew  Lawrence,  in  "The  Use 
and  Practice  of  Faith,"  1657. 

Verse  37. — "Thy  way,"  by  way  of  emphasis,  in  opposition  to  and  exaltation  of, 
above,  all  other  ways.  There  is  a  fourfold  way  : — 1.  Via  mundi,  the  way  of  the 
world  ;  and  that  is  spinosa,  thorny.  2.  Via  carnis,  the  way  of  the  flesh  ;  and 
that  is  insidiosa,  treacherous.  3.  Via  Satana,  the  way  of  the  devil ;  and  that  is 
tenebricosa,  darksome.  4.  Via  Domini,  the  way  of  God  ;  and  that  is  gratiosa, 
gracious. — Simmons. 

Verses  37,  38. — Prayer  is  nothing  but  the  promise  reversed,  or  God's  word  formed 
into  an  argument,  and  retorted  by  faith  upon  God  again.  Know,  Christian,  thou 
hast  law  on  thy  side.  Bills  and  bonds  must  be  paid.  David  prays  against  the 
sins  of  a  wanton  eye  and  a  dead  heart :  "Turn  away  mine  eyes  from  beholding  vanity  ; 
and  quicken  thou  me  in  thy  way";  and  see  how  he  urgeth  his  argument  in  the  next 
words, — "Stablish  thy  word  unto  thy  servant."  A  good  man  is  as  good  as  his  word, 
and  will  not  a  good  God  be  so  ?  But  where  finds  David  such  a  word  for  help  against 
these  sins  ?  Surely  in  the  covenant.  It  is  in  the  magna  charta.  The  first  promise 
held  forth  thus  much, — "  The  seed  of  the  woman  shall  bruise  the  serpent's  head." 
— William  Gurnall. 

Verse  38. — "Stablish  thy  word  unto  thy  servant,"  etc. — Well,  but  here  is  a  strange 
thing — a  man  who  is  a  true  "servant  of  God,"  "devoted  to  his  fear,"  praying  for  what 
he  surely  must  already  have,  else  how  could  he  be  a  servant  ?  or  be  living  in  Jehovah's 
fear  ?  He  seems  to  assume,  clearly  and  without  any  doubt,  his  own  personal  con 
secration,  and  then  he  prays  for  that  which  must  surely  be,  at  least  in  considerable 
measure,  assumed  and  comprehended  in  the  very  idea  of  a  true  personal  consecration. 
Unless  God's  word  is  made  sure  to  a  man  he  will  never  become  his  servant.  If  he 
is  his  servant,  why  should  he  pray,  "Stablish  thy  word  "  ?  Why,  too,  should  he  say 
in  the  thirty-fifth  verse,  "Make  me  to  go  in  the  path  of  thy  commandments  ;  for  therein 
do  I  delight  "  ?  "  Therein  do  I  delight.  It  is  the  way  of  my  choice,  of  my  joy  !  " 
And  yet,  "  Make  me  to  go  in  it,"  as  if  I  were  unwilling.  This  apparent  contradiction 
or  discrepancy  is  easily  solved  in  a  true  experience,  and  can  be,  in  fact,  solved  in  no 
other  way.  Is  not  this  the  very  condition  of  many  and  many  a  one  ?  "Stablished," 
yet  moved  ;  "devoted,"  yet  uncertain  ;  "serving  "  God  truly,  yet  looking  and  longing 
for  clear  warrant,  and  higher  sanction,  and  more  inward  grace,  to  make  the  service 
better  ;  "  believing,"  yet  crying,  sometimes,  "  with  tears,  Help  thou  mine  unbelief  1  " 
— Alexander  Raleigh. 

Verse  38. — "Stablish  thy  word  unto  thy  servant."  Why  doth  David  pray  thus, 
"Stablish  thy  word  to  me ;  "  since  God's  word  is  most  certain  and  so  stable  in  itself 
that  it  cannot  be  more  so  ?  (2  Pet.  i.  19).  "  We  have  a  more  sure,"  or  a  more 
stable,  "word  of  prophe :y,"  as  the  word  signifies.  How  can  the  word  be  more 
stable  than  it  is  ?  I  answer,  it  is  sure  in  regard  of  God  from  whom  it  comes,  and 
in  itself.  In  regard  of  the  things  propounded  it  cannot  be  more  or  less  stable,  it 
cannot  be  fast  and  loose  :  but  in  regard  of  us,  it  may  be  more  or  less  established. 
And  that  two  ways, — 1.  By  the  inward  assurance  of  the  Spirit  increasing  our  faith. 
2.  By  the  outward  performance  of  what  is  promised. 

1st,  By  the  inward  assurance  of  the  Spirit,  by  which  our  faith  is  increased.  Great 
is  the  weakness  of  our  faith,  as  appears  by  our  fears,  doubts,  distrusts,  so  that  we 
need  to  be  assured  more  and  more.  We  need  say  with  tears  as  he  doth  in  the  gospel : 
"  Lord,  I  believe  ;  help  thou  mine  unbelief  "  (Mark  ix.  24) ;  and  to  cry  out  with 
the  apostles,  "  Lord,  increase  our  faith  "  (Luke  xvii.  5).  There  is  none  believeth  so, 
but  he  may  yet  believe  more.  And  in  this  sense  the  word  is  more  established, 
when  we  are  confirmed  in  the  belief  of  it,  and  look  upon  it  as  sure  ground  for  faith 


*  "  Where  is  the  man  who  hath  not  the  ears  of  an  ass  ?  " 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   33   TO   40.       223 

to  rest  upon.  2ndly,  By  actual  performance,  when  the  promise  is  made  good  for  us. 
Every  event  which  falls  out  according  to  the  word  is  a  notable  testimony  of  the 
truth  of  it,  and  a  seal  to  confirm  and  strengthen  our  faith.  Three  ways  may  this 
be  made  good. 

1.  The  making  good  of  some  promises  at  one  time  strengthens  our  faith  in 
expecting  the  like  favour  at  another.     Christ  was  angry  with  his  disciples  for  not 
remembering  the  miracle  of  the  loaves,  when  they  fell  into  a  like  strait  again.     "  Do 
ye  not  yet  understand,  neither  remember  the  five  loaves  ?  "  (Matt.  xvi.  9).     We 
are  to  seek  upon  every  difficulty  ;    whereas  former  experience  in  the  same  kind 
should  be  a  means  of  establishment  to  us  :    "  He  hath  delivered,  and  doth  deliver  : 
in  whom  we  trust  that  he  will  yet  deliver  us  "  (2  Cor.  i.  10).     In  teaching  a  child 
to  spell  we  are  angry,  if,  when  we  have    showed  him    a  letter  once,  twice,  and  a 
third  time,  yet  when  he  meets  with  it  again  still  he  misseth  :    so,  God  is  angry  with 
us  when  we  have  had  experience  of  his  word  in  this,  that,  and  the  other  providence, 
yet  still  our  doubts  return  upon  us. 

2.  The  accomplishment  of  one  promise  confirms  another  ;   for  God,  that  ketpeth 
touch  at  one  time,  will  do  so  at  another  :   "  I  was  delivered  out  of  the  mouth  of  the 
lion.     And  the  Lord  shall  deliver  me  from  every  evil  work,  and  will  preserve  me 
unto  his  heavenly  kingdom  "  (2  Tim.  iv.  17,  18).     In  such  a  strait  God  failed  not, 
and  surely  he  that  hath  been  true  hitherto  will  not  fail  at  last. 

3.  When  the  word  is  performed  in  part,  it  assureth  us  of  the  performance  of 
the  whole.     It  is  an  earnest  given  us  of  all  the  rest :    "  For  all  the  promises  of  God 
in  him  are  yea,  and  in  him  amen  "  (2  Cor.  i.  20).     A  Christian  hath  a  great  many 
promises,  and  they    are    being    performed    daily ;     God  is  delivering,  comforting, 
protecting  him,  speaking  peace  to  his  conscience  ;    but  the  greater  part  are  yet  to  be 
performed.     Present  experiences  do  assure  us  of  what  is  to  come.     Thus,  "Stablish 
thy  word,"  that  is,  make  it  good  by  the  event,  that  I  may  learn  to  trust  another 
time  either  for  the  same,  or  other  promises  or  accomplishments  of  thy  whole  word. — 
Thomas  Manton. 

Verse  38. — "Stablish  thy  word  unto  thy  servant."  Confirm  it ;  make  it  seem 
firm  and  true ;  let  not  my  mind  be  vacillating  or  sceptical  in  regard  to  thy  truth. 
This  seems  to  be  a  prayer  against  the  influence  of  doubt  and  scepticism  ;  a  prayer 
that  doubts  might  not  be  suffered  to  spring  up  in  his  mind,  and  that  the  objections 
and  difficulties  of  scepticism  might  have  no  place  there.  There  is  a  class  of  men 
whose  minds  are  naturally  sceptical  and  unbelieving,  and  for  such  men  such  a  prayer 
is  peculiarly  appropriate.  For  none  can  it  be  improper  to  pray  that  the  word  of 
God  may  always  seem  to  them  to  be  true  ;  that  their  minds  may  never  be  left  to 
the  influence  of  doubt  and  unbelief. — Albert  Barnes. 

Verse  38. — "Who  is  devoted  to  thy  fear."  The  word  may  be  rendered  either 
which  or  who  ;  as  relating  either  to  thy  word  or  to  thy  servant.  1.  Thy  word  ; 
for  in  the  original  Hebrew  the  posture  of  the  verse  is  thus,  "  Stablish  to  thy  servant 
thy  word,  which  is  to  the  fearing  of  thee,"  or,  "  which  is  given  that  thou  mayest 
be  feared  ;  "  there  being  in  the  word  of  God  the  greatest  arguments  and  induce 
ments  to  fear,  to  reverence,  and  to  obey  him.  The  word  of  God  was  appointed 
to  plant  the  fear  of  God  in  our  hearts,  and  to  increase  our  reverence  of  God  ;  not  that 
we  may  play  the  wantons  with  promises,  and  feed  our  lusts  with  them.  2.  I  rather 
take  our  own  translation,  and  it  hath  such  a  sense  as  that  passage,  "  But  I  give 
myself  unto  prayer  "  (Psalm  cxix.  4).  In  the  original  it  is,  "  But  I  prayer."  So 
in  this  place  it  may  be  read,  Stablish  thy  word  to  thy  servant,  "  Who  is  to  thy  fear." 
Our  translators  add,  to  make  the  sense  more  full,  addicted,  or  "  devoted  to  thy 
fear,"  that  is,  who  makes  it  his  business,  care,  and  desire  to  stand  in  the  fear 
of  God. 

Now  this  is  added  as  a  true  note  and  description  of  God's  servants,  as  being 
a  main  thing  in  religion,  "  The  fear  of  the  Lord  is  the  beginning  of  wisdom  "  (Psalm 
cxi.  10),  it  is  the  first  in  point  of  order,  and  it  is  the  first  thing  when  we  begin  to 
be  wise,  to  think  of  God,  to  have  awful  thoughts  of  God,  it  is  a  chief  point  of  wisdom, 
the  great  thing  that  makes  us  wise  to  salvation.  And  it  is  added  as  an  argument 
of  prayer,  "  O  Lord,  let  thine  ear  be  attentive  to  the  prayer  of  thy  servants,  who 
desire  to  fear  thy  name  "  (Neh.  i.  11).  The  more  any  arc  given  to  the  fear  of  God, 
the  more  assurance  they  have  of  God's  love,  and  of  his  readiness  to  hear  them  at 
the  throne  of  grace. — Thomas  Manton. 

Verse  38. — "Who  is  devoted  to  thy  fear."  He  who  hath  received  from  the  Lord 
grace  to  fear  him  may  be  bold  to  seek  any  necessary  good  thing  from  him  ;  because 


224  EXPOSITIONS    OF    THE    PSALMS. 

the  fear  of  God  hath  annexed  the  promises  of  all  other  blessings  with  it. — William 
Cowper. 

Verse  38. — He  that  chooses  God,  devotes  himself  to  God  as  the  vessels  of  the 
sanctuary  were  consecrated  and  set  apart  from  the  common  to  holy  uses,  so  he 
that  has 'chosen  God  to  be  his  God,  has  dedicated  himself  to  God,  and  will  no  more 
be  devoted  to  profane  uses. — Thomas  Watson. 

Verse  39. — "Turn  away  my  reproach,"  etc.  In  these  words  you  have, — 1.  A 
request,  "Turn  away  my  reproach."  2.  A  reason  to  enforce  it.  "For  thy  judgments 
are  good." 

First,  for  the  request.  "Turn  away,"  roll  from  upon  me,  so  it  signifies.  He 
was  clothed  with  reproach  ;  now  roll  from  me  "  my  reproach."  Some  think  he 
means  God's  condemnatory  sentence,  which  would  turn  to  his  reproach,  or  some 
remarkable  rebuke  from  God,  because  of  his  sin.  Rather,  I  think,  the  calumnies 
of  his  enemies  ;  and  he  calls  it  "  my  reproach,"  either  as  deserved  by  himself,  or 
as  having  personally  lighted  upon  him,  the  reproach  which  was  like  to  be  his  lot 
and  portion  in  the  world,  through  the  malice  of  his  enemies  :  "  the  reproach  which 
I  fear,"  that  is,  which  I  have  cause  to  expect,  and  am  sensible  of  the  sad  consequences 
of  it. 

Secondly,  for  the  reason  by  which  this  is  enforced:  "for  thy  judgments  are  good." 
There  are  different  opinions  about  the  form  of  this  argument.  Some  take  the 
reason  thus  :  Let  me  not  suffer  reproach  for  adhering  to  thy  word,  thy  word  which 
is  so  good.  But  David  doth  not  speak  here  of  suffering  reproach  for  righteousness, 
sake,  but  such  reproach  as  was  likely  to  befall  him  because  of  his  own  infirmities 
and  failings.  Reproaches  for  righteousness'  sake  are  to  be  "rejoiced  in;"  but 
he  saith,  this  I  "fear,"  and  therefore  I  suppose  this  doth  not  hit  the  reason.  Neither 
do  I' accept  the  other  sense, — Why  should  I  be  looked  upon  as  an  evil-doer  as  long 
as  I  keep  thy  law,  and  observe  thy  statutes  ?  Others  judge  badly  of  me,  but  I 
appeal  to  thy  good  judgment. 

By  "judgments"  we  may  understand  God's  dealings.  Thou  dost  not  deal 
with  men  according  to  their  desert.  Thy  dispensations  are  kind  and  gracious. 
Better  still:  by  "judgments"  are  meant  the  ways,  statutes,  and  ordinances  of 
God  called  judgments,  because  all  our  words,  works,  thoughts  are  to  be  judged 
according  to  the  sentence  of  the  word  :  now  these,  it  is  a  pity  they  should  suffer 
in  my  reproach  and  ignominy.  This  is  that  I  fear  more  than  anything  else  that 
can  happen  to  me.  I  think  the  reason  will  better  run  thus  :  Lord,  there  is  in  thy 
law,  word,  covenant,  many  promises  to  encourage  thy  people,  and  therefore  rules 
to  provide  for  the  due  honour  and  credit  of  thy  people. — Thomas  Manton. 

Verse  39. — "Turn  away  my  reproach."  In  the  Hebrew  it  is,  "Take  away  my 
rebuke  " ;  as  if  he  should  have  said,  O  Lord,  I  may  commit  some  such  evil  against 
thy  good  law,  yea,  some  such  notorious  transgression,  as  may  tend  to  my  shame  ; 
I  beseech  thee,  take  it  away.  Or  else  he  meaneth,  I  have  already,  O  Lord,  by  divers 
sins,  and  by  name  through  adultery  and  murder  brought  shame  and  rebuke  upon 
myself  among  men  ;  I  entreat  thee  to  remove  this  shame  and  rebuke. 

Out  of  the  first  exposition  we  learn,  First,  that  the  godly  are  subject  unto 
notorious  sins.  Secondly,  that  those  sins  will  cause  shame  in  them,  though  the 
wicked  will  not  be  ashamed.  Thirdly,  that  God  only  can  take  away  this  shame. 
Fourthly,  that  we  may  pray  for  the  removing  of  shame  even  amongst  men,  especially 
that  which  may  bring  with  it  some  dishonour  to  God.  Fifthly,  that  the  godly 
are  most  jealous  over  themselves.  Sixthly,  the  way  to  avoid  sin  is  ever  to  be  afraid 
lest  we  should  sin. 

Out  of  the  second  exposition  note,  that  the  remembrance  of  our  former  sins 
must  draw  out  of  us  prayers  unto  God,  that  for  them  we  may  not  be  rebuked  in 
displeasure  in  this  life,  nor  confounded  and  abashed  in  the  life  to  come. — Richard 
Greenham. 

Verse  39. — "My  reproach  "  is  the  reproach  which  the  world  casts  on  the  God 
fearing.  This  is  dreaded  as  a  great  temptation  to  apostasy. — James  G.  Murphy. 

Verse  39. — "For  thy  judgments  are  good."  One  would  have  expected  him  to 
say — For  thou  art  merciful — Cause  my  reproach  which  I  fear  to  pass  over  from 
me,  for  thou  art  merciful.  No,  he  does  not  add  this  as  his  present  reason,  but  "Thy 
judgments  are  good."  We  should  catch  the  meaning  at  once,  were  the  words  these 
— For  thy  judgments  are  awful — "  Turn  away  my  reproach  which  I  fear,"  for  thy 
judgments  are  awful.  But  as  the  words  are — "  For  thy  judgments  are  good,"  we 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    33   TO    40.     225 

find  he  verily  takes  refuge  in  the  "  judgments  " — viz.,  that  the  Lord  would  vindicate 
him  against  all  the  unjust  judgments  of  men;  and  as  to  judgment  with  God,  since 
he  took  refuge  in  the  atonement  which  the  Lord  had  appointed,  the  Lord  would 
vindicate  him  there  also. — John  Stephen. 

Verse  39. — "For  thy  judgments  are  good."  The  judgments  of  the  wicked  are 
bad  judgments,  but  the  judgments  of  God  are  good  ;  I  pray  against  those,  I  appeal 
to  these  :  I  fear  the  one,  I  approve  the  other.  Now  the  judgments  which  God 
pronounceth  in  his  word,  be  they  threatenings  in  the  law,  or  consolations  in  the 
Gospel,  yea,  and  those  also  which  he  executeth  in  the  world,  whether  upon  the 
godly  or  godless,  they  must  needs  be  good.  1.  Because  God  is  goodness  itself. 
2.  He  cannot  be  deceived.  3.  He  will  not  be  bribed.  4.  He  alone  is  no  respecter 
of  persons,  but  judgcth  according  to  every  man's  work. — Richard  Greenham. 

Verse  39. — The  "  reproach  "  which  the  poet  fears  in  this  verse  is  not  the  reproach 
of  confessing,  but  of  denying  God. — Franz  Delitzsch. 

Verse  39. — "For  thy  judgments  are  good."  This  reason  shows  he  feared  God's 
rebuke.  Man's  "  reproach  "  comes  from  a  corrupt  judgment,  he  condemns  where 
God  will  absolve,  I  pass  not  for  it  ;  but  I  know  thy  rebuke  is  always  deserved,  "  for 
thy  judgments  are  good." — William  Nicholson. 

Verse  40. — "I  have  longed  after  thy  precepts."  We  are  sometimes  unconsciously 
led  to  "  long  "  after  the  promises,  more  than  "  after  the  precepts"  of  God ;  forgetting 
that  it  is  our  privilege  and  safety  to  have  an  equal  regard  to  both — to  obey  his  precepts 
in  dependence  on  his  promises,  and  to  expect  the  accomplishment  of  the  promises 
in  the  way  of  obedience  to  the  precepts. — Charles  Bridges. 

Verse  40. — "Precepts,"  from  a  word  which  means  to  place  in  trust,  mean  some 
thing  entrusted  to  man,  "  that  which  is  committed  to  thee  "  ;  appointments  of 
God,  which  consequently  have  to  do  with  the  conscience,  for  which  man  is  responsible 
as  an  intelligent  being.  The  precepts  are  not  so  obviously  apprehended  as  the 
law  and  the  testimonies.  They  must  be  sought  out.  "Behold,  my  desire  is  for 
thy  precepts"  (ver.  40).  "Thy  precepts  I  seek"  (ver.  45).  "Thy  precepts  I  have 
sought  "  (ver.  94).  .  .  .  They  are  a  law  of  liberty  :  "And  I  will  walk  at  liberty  : 
for  I  seek  thy  precepts  "  (ver.  45). — John  Jebb. 

Verse  40. — "Quicken  me  in  thy  righteousness."  He  said  before,  "  Quicken  me 
in  thy  word,"  here,  "  in  thy  righteousness  "  ;  all  is  one  ;  for  the  word  of  God  is  the 
righteousness  of  God,  in  which  is  set  down  the  will  of  righteousness.  In  this  the 
prophet  desires  to  be  quickened,  that  is,  to  be  confirmed,  that  in  cheerfulness  and 
gladness  of  spirit  he  might  rely  upon  the  word  of  God. — Richard  Greenham. 

Verse  40. — "Quicken  me  in  thy  righteousness."  The  petition  is  for  liveliness 
in  the  knowledge  and  practice  of  holiness,  according  to  the  tenor  of  God's  word 
and  by  its  operation  on  the  heart.  If  any  prefer  by  "  righeousness  "  to  under 
stand  the  faithfulness  or  justice  of  God,  whereby  he  has  bound  himself  to  give  grace 
to  those  who  trust  in  him,  there  is  no  objection  to  such  an  interpretation.  It  is  in 
fact  implied  in  the  others.  Whoever  can  truly  use  the  language  of  this  verse  is 
regenerate.  Before  renewing  grace  the  law  was  a  dead  letter.  It  was  more  ;  it 
was  a  hated  letter.  The  carnal  mind  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be.  A  sinner  desires  no  restraint  from  the  divine  precepts. — William 
S.  Plumer. 


VOL.  y.  15 


226  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF    VERSES   41    TO   48. 

T  ET  thy  mercies  come  also  unto  me,  O  LORD,  even  thy  salvation, 
^— '  according  to  thy  word. 

42  So  shall  I  have  wherewith  to  answer  him  that  reproacheth  me  :    for 
I  trust  in  thy  word. 

43  And  take  not  the  word  of  truth  utterly  out  of  my  mouth  ;   for  I  have 
hoped  in  thy  judgments. 

44  So  shall  I  keep  thy  law  continually  for  ever  and  ever. 

45  And  I  will  walk  at  liberty  :    for  I  seek  thy  precepts. 

46  I  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be 
ashamed. 

47  And  I  will  delight  myself  in  thy  commandments,  which  I  have  loved. 

48  My  hands  also  will  I  lift  up  unto  thy  commandments,  which  I  have 
loved  ;   and  I  will  meditate  in  thy  statutes. 

In  these  verses  holy  fear  is  apparent  and  prominent.  The  man  of  God  trembles 
lest  in  any  way  or  degree  the  Lord  should  remove  his  favour  from  him.  The  eight 
verses  are  one  continued  pleading  for  the  abiding  of  grace  in  his  soul,  and  it  is 
supported  by  such  holy  arguments  as  would  only  suggest  themselves  to  a  spirit 
burning  with  love  to  God. 

41.  "  Let  thy  mercies  come  also  unto  me,  O  LORD."  He  desires  mercy  as  well 
as  teaching,  for  he  was  guilty  as  well  as  ignorant.  He  needed  much  mercy  and 
varied  mercy,  hence  the  request  is  in  the  plural.  He  needed  mercy  from  God  rather 
than  from  man,  and  so  he  asks  for  "  thy  mercies."  The  way  sometimes  seemed 
blocked,  and  therefore  he  begs  that  the  mercies  may  have  their  way  cleared  by  God, 
and  may  "  come  "  to  him.  He  who  said,  "  Let  there  be  light,"  can  also  say,  "  Let 
there  be  mercy."  It  may  be  that  under  a  sense  of  unworthiness  the  writer  feared 
lest  mercy  should  be  given  to  others,  and  not  to  himself  ;  he  therefore  cries,  "  Bless 
me,  even  me  also,  O  my  Father."  Viewed  in  this  light  the  words  are  tantamount 
to  our  well-known  verse — 

"  Lord,  I  hear  of  showers  of  blessing 
Thou  art  scattering,  full  and  free  ; 
Showers,  the  thirsty  land  refreshing  ; 
Let  some  droppings  fall  on  me, 
Even  me." 

Lord,  thine  enemies  come  to  me  to  reproach  me,  let  thy  mercies  come  to  defend 
me ;  trials  and  troubles  abound,  and  labours  and  sufferings  not  a  few  approach 
me  ;  Lord,  let  thy  mercies  in  great  number  enter  by  the  same  gate,  and  at  the  same 
hour  ;  for  art  thou  not  the  God  of  my  mercy  ? 

"  Even  thy  salvation."  This  is  the  sum  and  crown  of  all  mercies — deliverance 
from  all  evil,  both  now  and  for  ever.  Here  is  the  first  mention  of  salvation  in  the 
Psalm,  and  it  is  joined  with  mercy  :  "  By  grace  are  ye  saved."  Salvation  is  styled 
"  thy  salvation,"  thus  ascribing  it  wholly  to  the  Lord  :  "  He  that  is  our  God  is 
the  God  of  salvation."  What  a  mass  of  mercies  are  heaped  together  in  the  one 
salvation  of  our  Lord  Jesus  1  It  includes  the  mercies  which  spare  us  before  our 
conversion,  and  lead  up  to  it.  Then  comes  calling  mercy,  regenerating  mercy, 
converting  mercy,  justifying  mercy,  pardoning  mercy.  Nor  can  we  exclude  from 
complete  salvation  any  of  those  many  mercies  which  are  needed  to  conduct  the 
believer  safe  to  glory.  Salvation  is  an  aggregate  of  mercies  incalculable  in  number, 
priceless  in  value,  incessant  in  application,  eternal  in  endurance.  To  the  God 
of  our  mercies  be  glory,  world  without  end. 

"  According  to  thy  word."  The  way  of  salvation  is  described  in  the  word,  salvation 
itself  is  promised  in  the  word,  and  its  inward  manifestation  is  wrought  by  the  word  ; 
so  that  in  all  respects  the  salvation  which  is  in  Christ  Jesus  is  in  accordance  with 
the  word.  David  loved  the  Scriptures,  but  he  longed  experimentally  to  know 
the  salvation  contained  in  them  :  he  was  not  satisfied  to  read  the  word,  he  longed 
to  experience  its  inner  sense.  He  valued  the  field  of  Scripture  for  the  sake  of  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  41  TO  48.       227 

treasure  which  he  had  discovered  in  it.     He  was  not  to  be  contented  with  chapter 
and  verse,  he  wanted  mercies  and  salvation. 

Note  that  in  the  first  verse  of  HE  (33)  the  Psalmist  prayed  to  be  taught  to  keep 
God's  word,  and  here  in  VAU  he  begs  the  Lord  to  keep  his  word.  In  the  first  case 
he  longed  to  come  to  the  God  of  mercies,  and  here  he  would  have  the  Lord's  mercies 
come  to  him  :  there  he  sought  grace  to  persevere  in  faith,  and  here  he  seeks  the 
end  of  his  faith,  even  the  salvation  of  his  soul. 

42.  "  So  shall   I  have  wherewith  to  answer  him  that  reproachelh  me."     This  is 
an  unanswerable  answer.     When  God,  by  granting  us  salvation,  gives  to  our  prayers 
an  answer  of  peace,  we  are  ready  at  once  to  answer  the  objections  of  the  infidel, 
the  quibbles  of  the  sceptical,   and  the  sneers  of  the  contemptuous.     It  is  most 
desirable  that  revilers  should  be  answered,  and  hence  we  may  expect  the  Lord 
to  save  his  people  in  order  that  a  weapon  may  be  put  into  their  hands  with  which 
to  rout  his  adversaries.     When  those  who  reproach  us  are  also  reproaching  God, 
we  may  ask  him  to  help  us  to   silence  them  by  sure  proofs  of  his  mercy  and 
faithfulness. 

"  For  I  trust  in  thy  word."  His  faith  was  seen  by  his  being  trustful  while  under 
trial,  and  he  pleads  it  as  a  reason  why  he  should  be  helped  to  beat  back  reproaches 
by  a' happy  experience.  Faith  is  our  argument  when  we  seek  mercies  and  salvation  ; 
faith  in  the  Lord  who  has  spoken  to  us  in  his  word.  "  I  trust  in  thy  word  "  is  a 
declaration  more  worth  the  making  than  any  other  ;  for  he  who  can  truly  make 
it  has  received  power  to  become  a  child  of  God,  and  so  to  be  the  heir  of  unnumbered 
mercies.  God  hath  more  respect  to  a  man's  trust  than  to  all  else  that  is  in  him  ; 
for  the  Lord  hath  chosen  faith  to  be  the  hand  into  which  he  will  place  his  mercies 
and  his  salvation.  If  any  reproach  us  for  trusting  in  God,  we  reply  to  them  with 
arguments  the  most  conclusive  when  we  show  that  God  has  kept  his  promises,  heard 
our  prayers,  and  supplied  our  needs.  Even  the  most  sceptical  are  forced  to  bow 
before  the  logic  of  facts. 

In  this  second  verse  of  this  eight  the  Psalmist  makes  a  confession  of  faith,  and 
a  declaration  of  his  belief  and  experience.  Note  that  he  does  the  same  in  the  corres 
ponding  verses  of  the  sections  which  follow.  See  50,  "  Thy  word  hath  quickened 
me";  58,  "  I  entreated  thy  favour ";  66,  "  I  have  believed  thy  commandments "; 
74,  "'l  have  hoped  in  thy  word."  A  wise  preacher  might  find  in  these  a  series  of 
experimental  discourses. 

43.  "  And  lake  not  the  word  of  truth  utterly  out  of  my  mouth."     Do  not  prevent 
my  pleading  for  thee  by  leaving  me  without  deliverance  ;   for  how  could  I  continue 
to  proclaim  thy  word  if  I  found  it  fail  me  ?  such  would  seem  to  be  the  run  of  the 
meaning.     The  word  of  truth  cannot  be  a  joy  to  our  mouths  unless  we  have  an 
experience  of  it  in  our  lives,  and  it  may  be  wise  for  us  to  be  silent  if  we  cannot  support 
our  testimonies  by  the  verdict  of  our  consciousness.     This  prayer  may  also  refer 
to  other  modes  by  which  we  may  be  disabled  from  speaking  in  the  name  of  the 
Lord  :    as,  for  instance,  by  our  falling  into  open  sin,  by  our  becoming  depressed 
and  despairing,  by  our  labouring  under  sickness  or  mental  aberration,  by  our  finding 
no  door  of  utterance,  or  meeting  with  no  willing  audience.     He  who  has  once  preached 
the  gospel  from  his  heart  is  filled  with  horror  at  the  idea  of  being  put  out  of  the 
ministry  ;    he  will  crave  to  be   allowed  a  little  share  in  the  holy  testimony,  and 
will  reckon  his  dumb  Sabbaths  to  be  days  of  banishment  and  punishment. 

"  For  I  have  hoped  in  thy  judgments."  He  had  expected  God  to  appear  and 
vindicate  his  cause,  that  so  he  might  speak  with  confidence  concerning  his  faithfulness. 
God  is  the  author  of  our  hopes,  and  we  may  most  fittingly  entreat  him  to  fulfi 
them.  The  judgments  of  his  providence  are  the  outcome  of  his  word  ;  what  he 
says  in  the  Scriptures  he  actually  performs  in  his  government ;  we  may  therefore 
look  for  him  to  show  himself  strong  on  the  behalf  of  his  own  threatenings  and 
promises,  and  we  shall  not  look  in  vain. 

God's  ministers  are  sometimes  silenced  through  the  sins  of  their  people,  and 
it  becomes  them  to  plead  against  such  a  judgment ;  better  far  that  they  should 
sufler  sickness  or  poverty  than  that  the  candle  of  the  gospel  should  be  put  out 
among  them,  and  that  thus  they  should  be  left  to  perish  without  remedy.  The 
Lord  save  us,  who  are  his  ministers,  from  being  made  the  instruments  of  inflicting 
such  a  penalty.  Let  us  exhibit  a  cheerful  hopefulness  in  God,  that  we  may  plead 
it  in  prayer  with  him  when  he  threatens  to  close  our  lips. 

In  the  close  of  this  verse  there  is  a  declaration  of  what  the  Psalmist  had  done 
in  reference  to  the  word  of  the  Lord,  and  in  this  the  thirds  of  the  octaves  are  often 


228  EXPOSITIONS    OF    THE    PSALMS 

alike.  See  35,  "therein  do  I  delight";  43,  "I  have  hoped  in  thy  judgments"; 
51,  "  yet  have  I  not  declined  from  thy  law  "  ;  59,  "  I  turned  my  feet  to  thy  testi 
monies  "  ;  and  verses  67,  83,  99,  etc.  These  verses  would  furnish  an  admirable 
series  of  meditations. 

44.  "  So  shall  I  keep  thy  law  continually  for  ever  and  ever."     Nothing    more 
effectually  binds  a  man  to  the  way  of  the  Lord  than  an  experience  of  the  truth 
of  his  word,  embodied  in  the  form  of  mercies  and  deliverances.     Not  only  does 
the  Lord's  faithfulness  open  our  mouths  against  his  adversaries,  but  it  also  knits 
our  hearts  to  his  fear,  and  makes  our  union  with  him  more  and  more  intense.     Great 
mercies  lead  us  to  feel  an  inexpressible  gratitude  which,  failing  to  utter  itself  in 
time,  promises  to  engross  eternity  with  praises.     To  a  heart  on  flame  with  thank 
fulness,  the  "  always,  unto  eternity  and  perpetuity  "  of  the  text  will  not  seem  to 
be  redundant ;   yea,  the  hyperbole  of  Addison  in  his  famous  verse  will  only  appear 
to  be  solid  sense: — 

"  Through  all  eternity  to  thee 

A  joyful  song  I'll  raise  ; 

But  oh  !    eternity's  too  short 

To  utter  all  thy  praise." 

God's  grace  alone  can  enable  us  to  keep  his  commandments  without  break  and 
without  end  ;  eternal  love  must  grant  us  eternal  life,  and  out  of  this  will  come 
everlasting  obedience.  There  is  no  other  way  to  ensure  our  perseverance  in  holiness 
but  by  the  word  of  truth  abiding  in  us,  as  David  prayed  it  might  abide  with  him. 

The  verse  begins  with  "  So,"  as  did  verse  42.  When  God  grants  his  salvation 
we  are  so  favoured  that  we  silence  our  worst  enemy  and  glorify  our  best  friend. 
Mercy  answereth  all  things.  If  God  doth  but  give  us  salvation  we  can  conquer 
hell  and  commune  with  heaven,  answering  reproaches  and  keeping  the  law,  and 
that  to  the  end,  world  without  end. 

We  may  not  overlook  another  sense  which  suggests  itself  here.  David  prayed 
that  the  word  of  truth  might  not  be  taken  out  of  his  mouth,  and  so  would  he  keep 
God's  law  :  that  is  to  say,  by  public  testimony  as  well  as  by  personal  life  he  would 
fulfil  the  divine  will,  and  confirm  the  bonds  which  bound  him  to  his  Lord  for  ever. 
Undoubtedly  the  grace  which  enables  us  to  bear  witness  with  the  mouth  is  a  great 
help  to  ourselves  as  well  as  to  others  :  we  feel  that  the  vows  of  the  Lord  are  upon 
us,  and  that  we  cannot  run  back. 

45.  "And  /  will  walk  at  liberty  :  for  I  seek  thy  precepts."     Saints  find  no  bondage 
in  sanctity.     The  Spirit  of  holiness  is  a   free  spirit ;    he  sets  men  at  liberty  and 
enables  them  to  resist  every  effort  to  bring  them  under  subjection.     The  way  of 
holiness  is  not  a  track  for  slaves,  but  the  King's  highway  for  freemen,  who  are  joy 
fully  journeying  from  the  Egypt  of  bondage  to  the  Canaan  of  rest.     God's  mercies 
and  his  salvation,  by  teaching  us  to  love  the  precepts  of  the  word,  set  us  at  a  happy 
rest ;    and  the  more  we  seek  after  the  perfection  of  our  obedience  the  more  shall 
we   enjoy   complete   emancipation  from   every  form  of  spiritual   slavery.     David 
at  one  time  of  his  life  was  in  great  bondage  through  having  followed  a  crooked  policy. 
He  deceived  Achish  so  persistently  that  he  was  driven  to  acts  of  ferocity  to  conceal 
it,  and  must  have  felt  very  unhappy  in  his  unnatural  position  as  an  ally  of  Philistines, 
and  captain  of  the  body  guard  of  their  king.     He  must  have  feared  lest  through 
his  falling  into  the  crooked  ways  of  falsehood  the  truth  would  no  longer  be  on  his 
tongue,  and  he  therefore  prayed  God  in  some  way  to  work  his  deliverance,  and 
set  him  at  liberty  from  such  slavery.     By  terrible  things  in  righteousness  did  the 
Lord  answer  him  at  Ziklag  :    the  snare  was  broken,  and  he  escaped. 

The  verse  is  united  to  that  which  goes  before,  for  it  begins  with  the  word  "  And," 
which  acts  as  a  hook  to  attach  it  to  the  preceding  verses.  It  mentions  another 
of  the  benefits  expected  from  the  coming  of  mercies  from  God.  The  man  of  God 
had  mentioned  the  silencing  of  his  enemies  (42),  power  to  proceed  in  testimony  (43), 
and  perseverance  in  holiness  ;  now  he  dwells  upon  liberty,  which  next  to  life  is 
dearest  to  all  brave  men.  He  says,  "  I  shall  walk,"  indicating  his  daily  progress 
through  life  ;  "  at  liberty,"  as  one  who  is  out  of  prison,  unimpeded  by  adversaries, 
unencumbered  by  burdens,  unshackled,  allowed  a  wide  range,  and  roaming  without 
fear.  Such  liberty  would  be  dangerous  if  a  man  were  seeking  himself  or  his  own 
lusts  ;  but  when  the  one  object  sought  after  is  the  will  of  God,  there  can  be  no  need 
to  restrain  the  searcher.  We  need  not  circumscribe  the  man  who  can  say,  "I  seek 
thy  precepts."  Observe,  in  the  preceding  verse  he  said  he  would  keep  the  law  ; 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  41  TO  48.        229 

but  here  he  speaks  of  seeking  it.  Does  he  not  mean  that  he  will  obey  what  he 
knows,  and  endeavour  to  know  more  ?  Is  not  this  the  way  to  the  highest  form  of 
liberty, — to  be  always  labouring  to  know  the  mind  of  God  and  to  be  conformed 
to  it  ?  Those  who  keep  the  law  are  sure  to  seek  it,  and  bestir  themselves  to  keep 
it  more  and  more. 

46.  "/  will  speak  of  thy  testimonies  also  before  kings,  and  will  not  be  ashamed." 
This  is  part  of  his  liberty  ;   he  is  free  from  fear  of  the  greatest,  proudest,  and  most 
tyrannical  of  men.     David  was  called  to  stand  before  kings  when  he  was  an  exile  ; 
and  afterwards,  when  he  was  himself  a  monarch,  he  knew  the  tendency  of  men 
to  sacrifice  their  religion  to  pomp  and  statecraft  ;  but  it  was  his  resolve  to  do  nothing 
of  the  kind.     He  would  sanctify  politics,  and  make  cabinets  know  that  the  Lord 
alone  is  governor  among  the  nations.     As  a  king  he  would  speak  to  kings  concerning 
the  King  of  kings.     He  says,  "  /  will  speak  "  :    prudence  might  have  suggested 
that  his  life  and  conduct  would  be  enough,  and  that  it  would  be  better  not  to  touch 
upon  religion  in  the  presence  of  royal  personages  who  worshipped  other  gods,  and 
claimed  to  be  right  in  so  doing.     He  had  already  most  fittingly  preceded  this  resolve 
by  the  declaration,  "  I  will  walk,"  but  he  does  not  make  his  personal  conduct  an 
excuse  for  sinful  silence,  for  he  adds,  "  I  will  speak."     David  claimed  religious 
liberty,  and  took  care  to  use  it,  for  he  spoke  out  what  he  believed,  even  when  he 
was  in  the  highest  company.     In  what  he  said  he  took  care  to  keep  to  God's  own 
word,  for  he  says,  "  I  will  speak  of  thy  testimonies."     No  theme  is  like  this,  and  there 
is  no  way  of  handling  that  theme  like  keeping  close  to  the  book,  and  using  its  thought 
and  language.     The    great    hindrance  to   our   speaking   upon   holy  topics   in   all 
companies  is  shame,  but  the  Psalmist  will  "not  be  ashamed";    there  is  nothing  to 
be  ashamed  of,  and  there  is  no  excuse  for  being  ashamed,  and  yet  many  are  as  quiet 
as  the  dead  for  fear  some  creature  like  themselves  should  be  offended.     When 
God  gives  grace,  cowardice  soon  vanishes.     He  who  speaks  for  God  in  God's  power, 
will  not  be  ashamed  when  beginning  to  speak,  nor  while  speaking,  nor  after  speaking  ; 
for  his  theme  is  one  which  is  fit  for  kings,  needful  to  kings,  and  beneficial  to  kings. 
If  kings  object,  we  may  well  be  ashamed  of  them,  but  never  of  our  Master  who  sent 
us,  or  of  his  message,  or  of  his  design  in  sending  it. 

47.  "  And  /  will  delight  myself  in  thy  commandments,  which  I  have  loved."     Next 
to  liberty  and  courage  comes  delight.     When  we  have  done  our  duty,  we  find  a 
great  reward  in  it.     If  David  had  not  spoken  for  his  Master  before  kings,  he  would 
have  been  afraid  to  think  of  the  law  which  he  had  neglected  ;    but  after  speaking 
up  for  his  Lord  he  feels  a  sweet  serenity  of  heart  when  musing  upon  the  word.     Obey 
the  command,  and  you  will  love  it ;    carry  the  yoke,  and  it  will  be  easy,  and  rest 
will  come  by  it.     After  speaking  of  the  law  the  Psalmist  was  not  wearied  of  his 
theme,  but  he  retired  to  meditate  upon  it ;    he  discoursed  and  then  he  delighted, 
he  preached  and  then  repaired  to  his  study  to  renew  his  strength  by  feeding  yet 
again  upon  the  precious  truth.     Whether  he  delighted  others  or  not  when  he  was 
speaking,  he  never  failed  to  delight  himself  when  he  was  musing  on  the  word  of 
the  Lord.     He  declares  that  he  loved  the  Lord's  commands,  and  by  this  avowal 
he  unveils  the  reason  for  his  delight  in  them  :   where  our  love  is,  there  is  our  delight. 
David  did  not  delight  in  the  courts  of  kings,  for  there  he  found  places  of  temptation 
to  shame,  but  in  the  Scriptures  he  found  himself  at  home  ;  his  heart  was  in  them,  and 
they  yielded  him  supreme  pleasure.     No  wonder  that  he  spoke  of  keeping  the  law, 
which  he  loved  ;    Jesus  says,  "  If  a  man  love  me,  he  will  keep  my  words."     No 
wonder  that  he  spoke  of  walking  at  liberty,  and  speaking  boldly,  for  true  love  is 
ever  free  and  fearless.     Love  is  the  fulfilling  of  the  law  ;    where  love  to  the  law 
of  God  reigns  in  the  heart  the  life  must  be  full  of  blessedness.     Lord,  let  thy  mercies 
come  to  us  that  we  may  love  thy  word  and  way,  and  find  our  whole  delight  therein. 

The  verse  is  in  the  future,  and  hence  it  sets  forth,  not  only  what  David  had 
done,  but  what  he  would  do ;  he  would  in  time  to  come  delight  in  his  Lord's  commands. 
He  knew  that  they  would  neither  alter,  nor  fail  to  yield  him  joy.  He  knew  also 
that  grace  would  keep  him  in  the  same  condition  of  heart  towards  the  precepts  of 
the  Lord,  so  that  he  should  throughout  his  whole  life  take  a  supreme  delight  in 
holiness.  His  heart  was  so  fixed  in  love  to  God's  will  that  he  was  sure  that  grace 
would  always  hold  him  under  its  delightful  influence. 

All  the  Psalm  is  fragrant  with  love  to  the  word,  but  here  for  the  first  time  love 
is  expressly  spoken  of.  It  is  here  coupled  with  delight,  and  in  verse  165  with 
"  great  peace."  All  the  verses  in  which  love  declares  itself  in  so  many  words  are 
worthy  of  note.  See  verses  47,  97,  113,  119,  127,  140,  159,  163,  165,  167. 


230  EXPOSITIONS    OF    THE    PSALMS. 

48.  "My  hands  also  will  I  lift  up  unto  thy  commandments,  which  I  have  loved." 
He  will  stretch  out  towards  perfection  as  far  as  he  can,  hoping  to  reach  it  one  day  ; 
when  his  hands  hang  down  he  will  cheer  himself  out  of  languor  by  the  prospect 
of  glorifying  God  by  obedience  ;  and  he  will  give  solemn  sign  of  his  hearty  assent 
and  consent  to  all  that  his  God  commands.  The  phrase  "  lift  up  my  hands  "  is 
very  full  of  meaning,  and  doubtless  the  sweet  singer  meant  all  that  we  can  see  in 
it,  and  a  great  deal  more.  Again  he  declares  his  love  ;  for  a  true  heart  loves  to 
express  itself ;  it  is  a  kind  of  fire  which  must  send  forth  its  flames.  It  was  natural 
that  he  should  reach  out  towards  a  law  which  he  delighted  in,  even  as  a  child  holds 
out  its  hands  to  receive  a  gift  which  it  longs  for.  When  such  a  lovely  object  as 
holiness  is  set  before  us,  we  are  bound  to  rise  towards  it  with  our  whole  nature,  and 
till  that  is  fully  accomplished  we  should  at  least  lift  up  our  hands  in  prayer  towards 
it.  Where  holy  hands  and  holy  hearts  go,  the  whole  man  will  one  day  follow. 

"And  /  will  meditate  in  thy  statutes."  He  can  never  have  enough  of  meditation 
upon  the  mind  of  God.  Loving  subjects  wish  to  be  familiar  with  their  sovereign's 
statutes,  for  they  are  anxious  that  they  may  not  offend  through  ignorance.  Prayer 
with  lifted  hands,  and  meditation  with  upward-glancing  eyes  will  in  happy  union 
work  out  the  best  inward  results.  The  prayer  of  verse  41  is  already  fulfilled  in 
the  man  who  is  thus  struggling  upward  and  studying  deeply.  The  whole  of  this 
verse  is  in  the  future,  and  may  be  viewed  not  only  as  a  determination  of  David's 
mind,  but  as  a  result  which  he  knew  would  follow  from  the  Lord's  sending  him  his 
mercies  and  his  salvation.  When  mercy  comes  down,  our  hands  will  be  lifted  up  ; 
when  God  in  favour  thinks  upon  us,  we  are  sure  to  think  of  him.  Happy  is  he 
who  stands  with  hands  uplifted  both  to  receive  the  blessing  and  to  obey  the  precept ; 
he  shall  not  vait  upon  the  Lord  in  vain. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  41  TO    48.        231 

NOTES    ON    VERSES   41    TO   48. 

Verses  41 — 48. — This  commences  a  new  portion  of  the  Psalm,  in  which  each  verse 
begins  with  the  letter  Vau,  or  v.  There  are  almost  no  words  in  Hebrew  that  begin 
with  this  letter,  which  is  properly  a  conjunction,  and  hence  in  each  of  the  verses  in 
this  section  the  beginning  of  the  verse  is  in  the  original  a  conjunction, — vau. — 
Albert  Barnes. 

Verses  41 — 48. — This  whole  section  consists  of  petitions  and  promises.  The 
petitions  are  two  ;  verses  41,  43.  The  promises  are  six.  This,  among  many,  is  a 
difference  between  godly  men  and  others  :  all  men  seek  good  things  from  God,  but 
the  wicked  so  seek  that  they  give  him  nothing  back  again,  nor  yet  will  promise  any 
sort  of  return.  Their  prayers  must  be  unprofitable,  because  they  proceed  from  love 
of  themselves,  and  not  of  the  Lord.  If  so  be  they  obtain  that  which  is  for  their 
necessity,  they  care  not  to  give  to  the  Lord  that  which  is  for  his  glory  :  but  the 
godly,  as  they  seek  good  things,  so  they  give  praise  to  God  when  they  have  gotten 
them,  and  return  the  use  of  things  received,  to  the  glory  of  God  who  gave  them. 
They  love  not  themselves  for  themselves,  but  for  the  Lord  ;  what  they  seek  from 
him  they  seek  it  for  this  end,  that  they  may  be  the  more  able  to  serve  him.  Let 
us  take  heed  unto  this  ;  because  it  is  a  clear  token  whereby  such  as  are  truly  religious 
are  distinguished  from  counterfeit  dissemblers. — William  Cowper. 

Verse  41. — "Let  thy  mercies  come  also  unto  me."  The  way  was  blocked  up  with 
sins  and  difficulties,  yet  mercy  could  clear  all,  and  find  access  to  him,  or  make  its 
own  way  :  "Let  it  come,"  that  is,  let  it  be  performed  or  come  to  pass,  as  it  is  rendered  : 
"  Now  let  thy  words  come  to  pass  "  (Judg.  xiii.  12) — Hebrew,  "  Let  it  come."  Here 
we  read,  let  it  come  home  to  me,  for  my  comfort  and  deliverance.  David  elsewhere 
saith,  "  Goodness  and  mercy  shall  follow  me  all  the  days  of  my  life  "  (Psalm  xxiii.  6)  ; 
go  after  him,  find  him  out  in  his  wanderings.  So,  "  What  shall  I  render  to  the  Lord 
for  all  his  benefits  toward  me  ?  "  (Psalm  cxvi.  12).  They  found  their  way  to  him 
though  shut  up  with  sins  and  dangers. — Thomas  Manton. 

Verse  41. — "Let  thy  mercies  come  also  unto  me,  0  LORD."  The  mercies  of  God 
everywhere  meet  the  man  whom  God  quickens  (verse  40).  David  understood  that 
God  blesses  the  soul,  the  body,  the  household,  the  ordinances,  and  all  things  else 
that  belong  to  his  servants  ;  the  whole  of  which  blessing  is  from  mercy,  without 
merit,  bestowed  largely,  wonderfully,  etc. — Martin  Geier. 

Verse  41. — "Let  thy  mercies  come  also  unto  me,  0  LORD,"  etc.  Ministers  of  the 
Word  and  students  of  Theology  are  reminded  by  this  prayer  that  they  ought  not 
only  to  preach  to  others  the  true  way  of  attaining  everlasting  salvation,  but  that 
they  should  also  with  earnest  prayers  cry  unto  God  that  they  might  themselves  be 
made  partakers  of  the  Divine  mercies,  and  receive  "  the  end  of  their  faith,  the  sal 
vation  of  their  souls."  Paul,  indeed,  was  greatly  anxious  respecting  this  matter,  and 
was  constrained  to  write,  that  he  kept  his  body  under,  and  brought  it  into  subjection, 
lest  after  preaching  to  others  he  should  himself  be  a  castaway. — Solomon  Gesner. 

Verse  41. — "Thy  mercies."  "  Thy  word."  We  should  consider  here  the  way 
in  which  the  Prophet  seeks  salvation  from  God.  In  this  prayer  he  conjoins  two 
things,  as  those  which  uphold  his  confidence,  viz.,  the  mercy  of  God  and  his  Word. 
These  are  to  the  man  of  faith  the  two  strongest  pillars  of  his  hope. — Wolfgang 
Musculus. 

Verse  41. — "Even  thy  salvation,"  etc.  It  is  not  any  sort  of  delivery  by  any 
means,  which  the  servant  of  God  being  in  straits  doth  call  for,  or  desire,  but  such 
a  deliverance  as  God  will  allow,  and  be  pleased  to  give  in  a  holy  way.  "Let  thy 
salvation  come."  As  the  word  of  promise  is  the  rule  of  our  petition,  so  is  it  a  pawn 
of  the  thing  promised,  and  must  be  held  fast  till  the  performance  come  :  "Let  thy 
mercies  come  also  unto  me,  O  LORD,  even  thy  salvation,  according  to  thy  word  ";  and 
this  is  one  reason  of  the  petition. — David  Dickson. 

Verse  42. — "So  shall  I  have,"  etc.  I  shall  have  something  by  which  I  may  reply 
to  those  who  calumniate  me.  So  the  Saviour  replied  to  the  suggestions  of  the 
tempter  almost  wholly  by  passages  of  Scripture  (Matthew  iv.  4,  7,  10)  ;  and  so,  in 
many  cases,  the  best  answer  that  can  be  given  to  reproaches  on  the  subject  of  religion 
will  be  found  in  the  very  words  of  Scripture.  A  man  of  little  learning,  except  that 
which  he  has  derived  from  the  Bible,  may  often  thus  silence  the  cavils  and  reproaches 


232  EXPOSITIONS    OF    THE    PSALMS. 

of  the  learned  sceptic  ;  a  man  of  simple-hearted,  pure  piety,  with  no  weapon  but 
the  word  of  God,  may  often  thus  be  better  armed  than  if  he  had  all  the  arguments 
of  the  schools  at  his  command.  Comp.  Eph.  vi.  17. — Albert  Barnes. 

Verse  42. — "So  shall  I  have  wherewith  to  answer,"  etc.  When  the  heart  realizes 
assured  salvation,  it  is  supplied  with  abundant  answers  to  those  who  sneer  at  the 
delights  of  faith. — Henry  Law. 

Verse  42. — "So  shall  I  have  wherewith  to  answer,"  etc.  Hugo  Cardinalis  observeth 
that  there  are  three  sorts  of  blasphemers  of  the  godly, — the  devils,  heretics,  and 
slanderers.  The  devil  must  be  answered  by  the  internal  word  of  humility  ;  heretics 
by  the  external  word  of  wisdom  ;  slanderers  by  the  active  word  of  a  good  life. — 
Richard  Greenham. 

Verse  42. — "So  shall  I  have,"  etc.  For  I  should  give  them  a  short  answer,  and  a 
true  one, — that  I  trust  in  thy  word ;  I  put  my  confidence  in  thee,  who  canst  make 
good  thy  promises,  because  thou  art  omnipotent ;  and  wilt,  because  thou  art 
merciful. — William  Nicholson. 

Verse  42. — "So  shall  I  have  wherewith  to  answer,"  etc.  This  follows  the  phrase, 
"according  to  thy  word."  Christians  should  learn  from  the  example  of  David  what 
to  oppose  to  the  reproaches  and  false  accusations  of  the  enemies  of  the  truth.  Nothing 
is  done  by  railing  ;  but  weapons  should  be  taken  from  the  word  of  God  ;  and  these 
are  strong  through  faith  in  God  for  the  overturning  of  both  the  Devil  himself  and 
his  instruments.  For  truly  with  weapons  of  this  kind  the  Saviour  himself  discomfited 
Satan  in  the  wilderness  (Matt,  iv.)  ;  and  Paul  (Ephes.  vi.)  puts  on  himself,  and 
commends  to  the  Christian  soldier,  the  girdle  of  Divine  truth,  the  breast-plate  of 
righteousness,  the  shoes  of  the  Gospel,  the  shield  of  faith,  and  the  sword  of  the  Spirit, 
which  is  the  Word  of  God. — Solomon  Gesner. 

Verse  42. — "Wherewith  to  answer,"  etc.  It  is  not  forbidden  to  believers,  modestly 
flnd  fully,  to  answer  those  that  reproach  them,  and  to  rebut  the  lie.  See  Prov.  xxvi.  5, 
xxvii.  11.  But  to  be  able  to  answer  them  is  received  as  a  blessing  from  God. — 
Martin  Geier. 

Verses  42,  43. — In  verse  42  there  is  a  play  upon  the  two  senses  of  the  term  "word," 
thus  :  "  and  I  will  answer  my  revilers  a  word,  for  I  have  trusted  in  thy  word." 
Having  trusted  in  thy  word  of  promise,  I  shall  have  a  word  of  reply  to  make  to  them 
when  thou  shalt  graciously  hear  this  prayer.  "Take  not  thy  word  of  truth  "  (i.e.,  of 
promise)  "out  of  my  mouth":  let  me  have  it  still  to  speak  of  before  my  enemies  and 
to  rest  upon  for  my  own  soul.  If  God  were  to  fail  in  fulfilling  his  word  of  promise, 
it  would,  in  the  sense  here  contemplated,  be  quite  taken  out  of  his  mouth. — Henry 
Cowles. 

Verse  43. — "Take  not  the  word  of  truth,"  etc.  It  is  well  known  that  men  do, 
when  persecution  threatens,  either  altogether  deny  the  truth,  or  weakly  and  luke 
warmly  confess  it ;  but  lest  this  should  happen  to  him,  David  therefore  prays  here, 
"0  Lord,  take  not  the  word  of  truth  utterly  out  of  my  mouth,"  i.e.,  make  me,  with  an 
intrepid  spirit,  always  to  confess  the  avowed  truth  boldly  and  manfully.  In  the 
Hebrew  text  it  is  I«P  IH,  "  veru."  "very  much,"  or,  as  Augustine  renders  it,  "wholly 
and  altogether  ";  and  he  thinks  that  David  prayed  for  this,  that,  if  through  human 
weakness  it  should  happen  to  him  to  fall,  and  at  some  time  or  other  not  steadfastly 
to  confess  the  word,  yet  that  God  would  not  allow  him  to  continue  in  that  sin,  but 
again  restore  and  establish  him  ;  and  he  illustrates  this  by  the  example  of  Peter. 
Further,  David  adds  the  reason  which  has  impelled  him  thus  to  pray  :  "Because  I 
hope  for,"  and  even  with  great  desire,  as  the  Hebrew  verb  ^o;  signifies,  "thy  judgments," 
with  which  in  the  last  day  thou  wilt  openly  pass  sentence  on  heretics,  fanatics,  and 
all  tyrants. — Solomon  Gesner. 

Verse  43. — "Take  not  the  word  of  truth  utterly  out  of  my  mouth."  The  word  is 
taken  out  of  the  mouth,  when  it  is  said  to  the  sinner,  "Wherefore  dost  thou  declare 
my  statutes  ?  "  And  eloquence  itself  becomes  dumb  if  the  conscience  be  evil.  The 
birds  of  heaven  come  and  take  the  word  out  of  thy  mouth,  even  as  they  took  the 
seed  of  the  word  from  off  the  rock  lest  it  should  bring  forth  fruit. — Ambrose. 

Verse  43. — The  word  is  also  taken  out  of  our  mouth  when  in  strong  temptations 
all  things,  as  it  were,  fail,  neither  can  we  discover  where  we  may  make  a  stand  : 
Psalm  Ixix.  2. — Martin  Geier. 

Verse  43. — "Take  not  the  word  of  truth  utterly  out  of  my  mouth."  Sometimes  we 
are  afraid  to  speak  for  the  Saviour,  lest  we  should  incur  the  charge  of  hypocrisy. 
At  other  times  we  are  ashamed  to  speak,  from  the  absence  of  that  only  constraining 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   41   TO   48       233 

principle — "  the  love  of  Christ."  And  thus  "the  word  of  truth  is  taken  out  of  our 
mouths."  Often  have  we  wanted  a  word  to  speak  for  the  relief  of  the  Lord's  tempted 
people,  and  have  not  been  able  to  find  it  ;  so  that  the  recollection  of  precious  lost 
opportunities  may  well  give  utterance  to  the  prayer — "Take  not  the  word  of  truth 
utterly  out  of  my  mouth."  Not  only  do  not  take  it  out  of  my  heart ;  but  let  it  be 
ready  in  my  mouth  for  a  confession  of  my  Master.  Some  of  us  know  the  painful 
trial  of  the  indulgence  of  worldly  habits  and  conversation,  when  a  want  of  liberty 
of  spirit  has  hindered  us  from  standing  up  boldly  for  our  God.  We  may  perhaps 
allege  the  plea  of  bashfulness  or  judicious  caution  in  excuse  for  silence  ;  which 
however,  in  many  instances,  we  must  regard  as  a  self-deceptive  covering  for  the  real 
cause  of  restraint — the  want  of  apprehension  of  the  mercy  of  God  to  the  soul. — 
Charles  Bridges. 

Verse  43. — "Take  not  the  word  of  truth  utterly  out  of  my  mouth."  Oh,  what  service 
can  a  dumb  body  do  in  Christ's  house  !  Oh,  I  think  the  word  of  God  is  imprisoned 
also  !  Oh,  I  am  a  dry  tree  !  Alas,  I  can  neither  plant  nor  water  !  Oh,  if  my  Lord 
would  make  but  dung  of  me,  to  fatten  and  make  fertile  his  own  corn-ridges  in  Mount 
Zionl  Oh,  if  I  might  but  speak  to  three  or  four  herd-boys  of  my  worthy  Master, 
I  would  be  satisfied  to  be  the  meanest  and  most  obscure  of  all  the  pastors  in  this 
land,  and  to  live  in  any  place,  in  any  of  Christ's  basest  outhouses  I  But  he  saith, 
"  Sirrah,  I  will  not  send  you  ;  I  have  no  errands  for  you  there  away."  My  desire 
to  serve  him  is  sick  of  jealousy,  lest  he  be  unwilling  to  employ  me.  ...  I  am  very 
well  every  way,  all  praise  to  him  in  whose  books  I  must  stand  for  ever  as  his  debtor  ! 
Only  my  silence  paineth  me.  I  had  one  joy  out  of  heaven,  next  to  Christ  my  Lord, 
and  that  was  to  preach  him  to  this  faithless  generation  ;  and  they  have  taken  that 
from  me.  It  was  to  me  as  the  poor  man's  one  eye,  and  they  have  put  out  that 
eye. — Samuel  Rutherford. 

Verse  43. — "For  I  have  hoped  in  thy  judgments,"  the  word  DDBBTD,  judgment, 
signifieth  either  the  law,  or  the  execution  of  the  sentence  thereof. 

1.  The  law  or  whole  word  of  God  ;    so  that,  "/  have  hoped  in  thy  judgments,"  is 
no  more,  but  in  thy  word  do  I  hope  ;    as  it  is,  "  I  wait  for  the  Lord,  my  soul  doth 
wait,  and  in  his  word  do  I  hope  "  (Ps.  cxxx.  5). 

2.  Answerable  execution  of  the  law,  when  the  promise  or  threatening  is  fulfilled. 
(1)   When  the  promise  is  fulfilled  :    that  is  judgment  in  a  sense  when  God  accom- 
plisheth  what  he  hath  promised  for  our  salvation  and  deliverance.     Thus  God  is 
said  to  judge  his  people,  when  he  righteth  and  saveth  them  according  to  his  word  : 
"  O  Lord,  thou  hast  seen  my  wrong  :    judge  thou  my  cause"  (Lam.  iii.  59).     (2) 
But  the  more  usual  notion  of  judgment  is  the  execution  of  the  threatening  on  wicked 
men  ;    which  being  a  benefit  to  God's  faithful  servants,  and  done  in  their  favour, 
David  might  well  be  said  to  hope  for  it.     Their  "  judgment  "  is  our  obtaining  the 
promise. — Thomas  Manton. 

Verses  43,  44. — Lord,  let  me  have  the  word  of  truth  in  "my  mouth  "  that  I  may 
commit  that  sacred  depositum  to  the  rising  generation  (2  Tim.  ii.  22),  and  by  them 
it  may  be  transmitted  to  succeeding  ages  ;  so  shall  "thy  law  "  be  kept  "for  ever  and 
ever,"  i.e.,  from  one  generation  to  another,  according  to  that  promise  (Isa.  lix.  21)  : 
"  My  words  in  thy  mouth  shall  not  depart  out  of  the  mouth  of  thy  seed,  nor  out 
of  the  mouth  of  thy  seed's  seed." — Matthew  Henry. 

Verse  44. — "So  shall  I  keep  thy  law  continually,"  etc.  The  Lord's  keeping  our 
heart  in  faith,  and  our  mouth  and  outward  man  in  the  course  of  confession  and 
obedience,  is  the  cause  of  our  perseverance. — David  Dickson. 

Verse  44. — "So  shall  I  keep."  Mark,  the  promise  of  obedience  is  brought  in  by 
way  of  argument ;  "So  shall  I  keep,"  "so,"  that  is,  this  will  encourage  me,  this  will 
enable  me. 

1st.  The  granting  of  his  requests  would  give  him  encouragement :  when  God 
answers  our  hope  and  expectation,  gratitude  should  excite  and  quicken  us  to  give 
all  manner  of  obedience.  If  he  will  give  us  a  heart,  and  a  little  liberty  to  confess 
his  name,  and  serve  him,  we  should  not  be  backward  or  uncertain,  but  walk  closely 
with  him. 

2ndly.  This  would  give  him  assistance  and  strength.  If  God  do  daily  give  assist 
ance,  we  shall  stand  ;  if  not,  we  fall  and  falter  ;  this  w'ill  be  a  means  of  his  per 
severance,  not  only  to  engage  and  oblige  him,  but  to  help  him  to  hold  on  to  the  end. 

Then  mark  the  constancy  of  this  obedience,  "Continually,  and  for  ever  and  ever." 
David  would  not  keep  it  for  a  fit,  or  for  a  few  days,  or  a  year,  but  always,  even  to 


234  EXPOSITIONS    OF    THE    PSALMS. 

the  end  of  his  life.  Here  are  three  words  to  the  same  sense :  "continually,"  "for 
ever,"  "and  ever."  And  the  Septuagint  expresses  it  thus  :  "  I  shall  keep  thy  law 
always,  and  for  ever,  and  for  ever,  and  ever  ;  "  four  words  there.  This  heaping  of 
words  is  not  in  vain. 

1.  It  shows  the  difficulty  of  perseverance  :    unless  believers  do  strongly  persist 
in  the  resistance  of  temptation,  they  will  soon  be  turned  out  of  the  way  ;  therefore 
David  binds  his  heart  firmly  :  we  must  do  it  now,  yea,  always,  unto  the  end. 

2.  He  expresseth  his  vehemence  of  affection  :    those  that  are  deeply  affected 
with  anything  are  wont  to  express  themselves  as  largely  as  they  can.     As  Paul,  who 
had  a  deep  sense  of  God's  power  :    "  Exceeding  greatness  of  his  power,  according  to 
the  working  of  his  mighty  power  "  (Eph.  i.  19).     He  heaps  up  several  words,  because 
his  sense  of  them  was  so  great :    so  David  here  doth  heap  up  words — "continually, 
and  for  ever,  and  ever,  and  ever." 

3.  Some  think  the  words  are  so  many,  that  they  may  express  not  only  this  life, 
but  that  which  is  to  come.     I  will  keep  them  continually,  and  for  ever,  and  ever  ; 
that  is,  all  the  days  of  my  life,  and  in  the  other  world.     So  Chrysostom,  "  I  will 
keep  them  continually,"  etc.,  points  out  the  other  life,  where  there  will  be  pure  and 
exact  keeping  of  the  law  of  God.     Here  we  are  every  hour  in  danger,  but  then  we 
shall  be  put  out  of  all  danger,  and  without  fear  of  sinning,  we  shall  remain  in  a  full 
and  perfect  righteousness  ;    we  hope  for  that  which  we  have  not  attained  unto, 
and  this  doth  encourage  us  for  the  present :  so  would  he  make  David  express  himself. 

4.  If  we  must  distinguish  these  words,  I  suppose  they  imply  the  continuity  and 
perpetuity  of  obedience  ;    the  continuity  of  obedience,  that  he  would  serve  God 
continually,  without  intermission  ;    and  the  perpetuity  of  obedience,  that  he  would 
serve  God  for  ever  and  ever,  without  defection  or  revolt,  at  all  times,  and  to  the  end. 
Constancy   and   perseverance  in  obedience  is  the  commendation   of  it. — Thomas 
Manton. 

Verse  44. — "So  shall  I  keep  thy  law  continually."  That  is,  if  thou  wilt  not  take 
the  word  of  thy  truth  out  of  my  mouth,  "/  will  alway  keep  thy  law."  "Yea,  unto 
age,  and  age  of  age  :  "  he  showeth  what  is  meant  by  alway.  For  sometimes  by 
"alway  "  is  meant,  as  long  as  we  live  here  ;  but  this  is  not,  "unto  age,  and  age  of  age." 
For  it  is  better  thus  translated  than  as  some  copies  have,  "to  eternity,  and  to  age  of 
age,"  since  they  could  not  say,  and  to  eternity  of  eternity.  That  law  therefore 
should  be  understood,  of  which  the  apostle  saith,  "  Love  is  the  fulfilling  of  the  law." 
For  this  will  be  kept  by  the  saints,  from  whose  mouth  the  word  of  truth  is  not  taken, 
that  is,  by  the  church  of  Christ  herself,  not  only  during  this  world,  that  is,  until 
this  world  is  ended  ;  but  for  another  world  which  is  styled  world  without  end.  For 
we  shall  not  there  receive  the  commandments  of  the  law,  as  here,  to  keep  them,  but 
we  shall  keep  the  fulness  of  the  law  itself  without  any  fear  of  sinning  ;  for  we  shall 
love  God  the  more  fully  when  we  shall  have  seen  him  ;  and  our  neighbour  too  ;  for 
"  God  will  be  all  in  all "  ;  nor  will  there  be  room  for  any  false  suspicion  concerning 
our  neighbour,  where  no  man  will  be  hidden  to  any. — Augustine. 

Verse  44. — "Continually,  for  ever  and  ever."  The  language  of  this  verse  is  very 
emphatic.  Perfect  obedience  will  constitute  a  large  proportion  of  heavenly  happiness 
to  all  eternity  ;  and  the  nearer  we  approach  to  it  on  earth,  the  more  we  anticipate 
the  felicity  of  heaven. — Note  in  Bagster's  Comprehensive  Bible. 

Verse  45. — "I  will  walk  at  liberty."  Wherever  God  pardons  sin,  he  subdues  it 
(Micah  vii.  19).  Then  is  the  condemning  power  of  sin  taken  away,  when  the  com 
manding  power  of  it  is  taken  away.  If  a  malefactor  be  in  prison,  how  shall  he  know 
that  his  prince  hath  pardoned  him  ?  If  a  jailer  come  and  knock  off  his  chains  and 
fetters,  and  lets  him  out  of  prison,  then  he  may  know  he  is  pardoned  :  so,  how  shall 
we  know  God  hath  pardoned  us  ?  If  the  fetters  of  sin  be  broken  off,  and  we  walk 
at  liberty  in  the  ways  of  God,  this  is  a  blessed  sign  we  are  pardoned. — Thomas  Watson. 

Verse  45. — "/  will  walk  at  liberty  :  for  I  seek  thy  precepts."  As  he  who  departs 
from  confessing  of  God's  truth  doth  cast  himself  in  straits,  in  danger  and  bonds  ; 
so  he  that  beareth  out  the  confession  of  the  truth  doth  walk  as  a  free  man  ;  the 
truth  doth  set  him  free. — David  Dickson. 

Verse  45. — "/  will  walk  at  liberty  :  for  I  seek  thy  precepts."  When  the  Bible  says 
that  a  man  led  by  the  Spirit  is  not  under  the  law,  it  does  not  mean  that  he  is  free 
because  he  may  sin  without  being  punished  for  it ;  but  it  means  that  he  is  free 
because  being  taught  by  God's  Spirit  to  love  what  his  law  commands  he  is  no  longer 
conscious  of  acting  from  restraint.  The  law  does  not  drive  him,  because  the  Spirit 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES    41    TO   48.       235 

leads  him.  .  .  .  There  is  a  state,  brethren,  when  we  recognize  God,  but  do  not  love 
God  in  Christ.  It  is  that  state  when  we  admire  what  is  excellent,  but  are  not  able  to 
perform  it.  It  is  a  state  when  the  love  of  good  comes  to  nothing,  dying  away  in 
a  mere  desire.  That  is  a  state  of  nature,  when  we  are  under  the  law,  and  not  con 
verted  to  the  love  of  Christ.  And  then  there  is  another  state,  when  God  writes  his 
law  upon  our  hearts  by  love  instead  of  fear.  The  one  state  is  this,  "  I  cannot  do 
the  things  that  I  would  ;  "  the  other  state  is  this,  "  I  will  walk  at  liberty,  for  I  seek 
thy  commandments." — Frederick  William  Robertson,  1816 — 1853. 

Verse  45. — "/  will  walk  at  liberty."  The  Psalmist's  mind  takes  in  the  enlargement 
of  his  position.  A  little  while  ago,  and  he  felt  like  a  man  straitened — hemmed  in 
by  rocks,  in  a  narrow  dangerous  pass — who  could  not  make  his  way  out.  You  know 
the  characteristics  of  Canaan,  and  you  can  easily  conceive  of  the  position  of  a  traveller 
exploring  his  dreaded  way  through  one  of  the  mountain  passes.  The  traveller 
before  us  has  attained  to  tread  upon  secure  ground.  Now,  all  at  once,  favoured 
of  the  Most  High,  and  conscious  of  being  in  his  way,  he  finds  himself  in  a  spacious 
place,  and  he  walks  at  large  :  "And  I  will  walk  at  liberty  ;  for  I  seek  thy  precepts." 
He  had  made  diligent  enquiry  into  all  that  the  Lord  had  enjoined,  and  seeking 
conformity  thereto,  he  felt  that  he  could  walk  with  comfort.  He  recreates  himself 
in  his  spiritual  emancipation.  The  secret  evil-doer  of  fair  profession  cannot  know 
this  spiritual  liberty  at  all.  As  long  as  a  man  finds  himself  to  be  wrong,  and  especially 
a  man  of  a  tender  conscience,  he  feels  hampered  on  all  sides,  depressed  in  mind, 
and  evilly  circumstanced.  To  what  expansion  of  mind  does  a  man  awake  when 
he  becomes  conscious  of  being  in  the  appointed  way  of  God  1  And  he  is  actually 
at  liberty  ;  for  the  good  providence  of  God  is  around  him,  and  his  grace  supports 
him. — John  Stephen. 

Verse  45. — He  who  goes  the  beaten  and  right  path  will  have  no  brambles  hit 
him  across  the  eyes. — Saxon  proverb. 

Verses  45 — 48. — Five  things  David  promiseth  himself  here  in  the  strength  of 
God's  grace.  1.  That  he  should  be  free  and  easy  in  his  duty  :  "/  will  walk  at  liberty :  " 
freed  from  that  which  is  evil,  not  hampered  with  the  fetters  of  my  own  corruptions, 
and  free  to  that  which  is  good.  2.  That  he  should  be  bold  and  courageous  in  his 
duty  :  "/  will  speak  of  thy  testimonies  before  kings."  3.  That  he  should  be  cheerful 
and  pleasant  in  his  duty  :  "/  will  delight  myself  in  thy  commandments,"  in  conversing 
with  them,  in  conforming  to  them.  4.  That  he  should  be  diligent  and  vigorous  in 
his  duty  :  "I  will  lift  up  my  hands  unto  thy  commandments  ;  "  which  notes  not  only 
a  vehement  desire  towards  them,  but  a  close  application  of  mind  to  the  observance 
of  them.  5.  That  he  should  be  thoughtful  and  considerate  in  his  duty  :  "I  will 
meditate  in  thy  statutes." — Matthew  Henry. 

Verses  45 — 48. — In  these  four  verses  he  explains,  seriatim,  in  what  the  observance 
of  the  law  consists  ;  a  thing  he  promised,  when  he  said  in  the  fourth  verse  of  this 
division,  that  he  would  observe  God's  law  in  his  heart,  in  his  words,  in  his  mind, 
and  in  his  acts  ;  and  the  prophet  seems  all  at  once,  as  having  been  heard,  to  have 
changed  his  mode  of  speaking,  for  he  says,  "And  I  walked  at  large."  When  God's 
mercy  visited  me,  I  did  not  walk  in  the  narrow  ways  of  fear,  but  in  the  wide  one 
of  love  ;  that  is  to  say,  I  observed  the  law  willingly,  joyfully,  with  all  the  affections 
of  my  heart,  "because  I  have  sought  after  thy  commandments  "  as  a  thing  of  great 
value,  and  most  important  to  come  at ;  "and  /  spoke  "  openly  and  fearlessly  on 
the  justice  of  his  most  holy  law,  even  "before  kings,  and  I  was  not  ashamed  ";  and 
I  constantly  turned  the  law  in  my  mind,  and  made  its  mysteries  the  subject  of  my 
meditation,  "and  1  lifted  up  my  hands,"  to  carry  out  his  high  and  sublime  commands  ; 
that  is,  his  extremely  perfect  and  arduous  commands.  Finally,  in  all  manner  of 
ways,  in  heart,  mind,  word,  and  deed,  "7  was  exercised  in  thy  justifications." — Robert 
Bellarmine. 

Verse  46. — "7  will  speak  of  thy  testimonies  also  before  kings."  In  these  words 
he  seems  to  believe  that  he  is  in  possession  of  that  which  he  formerly  prayed  for. 
He  had  said,  "  Take  not  the  word  of  truth  out  of  my  mouth,"  and  now,  as  if  he 
had  obtained  what  he  requested,  he  rises  up,  and  maintains  that  he  would  not  be 
dumb,  even  were  he  called  upon  to  speak  in  the  presence  of  kings.  He  affirms  that 
he  would  willingly  stand  forward  in  vindication  of  the  glory  of  God  in  the  face  of 
the  whole  world. — John  Calvin. 

Verse  46. — "I  will  speak  of  thy  testimonies  also  before  kings."  The  terror  of  kings 
and  of  men  in  power  is  an  ordinary  hindrance  of  free  confession  of  God's  truth  in 


236  EXPOSITIONS    OF    THE    PSALMS. 

time  of  persecution  ;  but  faith  in  the  truth  sustained  in  the  heart  by  God  is  able 
to  bring  forth  a  confession  at  all  hazards. — David  Dickson. 

Verse  46. — "/  will  speak  of  thy  testimonies  also  before  kings."  Before  David  came 
to  the  crown  kings  were  sometimes  his  judges,  as  Saul  and  Achish  ;  but  if  he  were 
called  before  them  to  give  a  reason  of  the  hope  that  was  in  him,  he  would  speak  of 
God's  testimonies,  and  profess  to  build  his  hope  upon  them,  and  make  them  his 
council,  his  guard,  his  crown,  his  all.  We  must  never  be  afraid  to  own  our  religion, 
though  it  should  expose  us  to  the  wrath  of  kings,  but  speak  of  it  as  that  which  we 
will  live  and  die  by,  like  the  three  children  before  Nebuchadnezzar,  Dan.  iii.  16, 
Acts  iv.  20.  After  David  came  to  the  crown  kings  were  sometimes  his  companions, 
they  visited  him,  and  he  returned  their  visits  ;  but  he  did  not,  in  complaisance  to 
them,  talk  of  everything  but  religion  for  fear  of  affronting  them,  and  making  his 
converse  uneasy  to  them  :  no,  God's  testimonies  shall  be  the  principal  subject  of 
his  discourse  with  the  kings,  not  only  to  show  that  he  was  not  ashamed  of  his  religion, 
but  to  instruct  them  in  it,  and  bring  them  over  to  it.  It  is  good  for  kings  to  hear 
of  God's  testimonies,  and  it  will  adorn  the  conversation  of  princes  themselves  to 
speak  of  them. — Matthew  Henry. 

Verse  46. — "/  will  speak  of  thy  testimonies  also  before  kings."  Men  of  greatest 
holiness  have  been  men  of  greatest  boldness  ;  witness  Nehemiah,  the  three  children, 
Daniel,  and  all  the  holy  prophets  and  apostles  :  Prov.  xxviii.  1,  "  The  wicked  flee 
when  no  man  pursueth  :  but  the  righteous  are  bold  as  a  lion,"  yea,  as  a  young  lion, 
as  the  Hebrew  has  it,  one  that  is  in  his  hot  blood  and  fears  no  colours,  and  that  is 
more  bold  than  any  others.  Holiness  made  Daniel  not  only  as  bold  as  a  lion,  but 
also  to  daunt  the  lions  with  his  boldness.  Luther  was  a  man  of  great  holiness,  and 
a  man  of  great  boldness  :  witness  his  standing  out  against  all  the  world  ;  and  when 
the  emperor  sent  for  him  to  Worms,  and  his  friends  dissuaded  him  from  going,  as 
sometimes  Paul's  did  him,  "  Go,"  said  he,  "  I  will  surely  go,  since  I  am  sent  for, 
in  the  name  of  our  Lord  Jesus  Christ ;  yea,  though  I  knew  that  there  were  as  many 
devils  in  Worms  to  resist  me  as  there  be  tiles  to  cover  the  houses,  yet  I  would  go." 
And  when  the  same  author  and  his  associates  were  threatened  with  many  dangers 
from  opposers  on  all  hands,  he  lets  fall  this  heroic  and  magnanimous  speech  :  "  Come, 
let  us  sing  the  46th  Psalm,  and  then  let  them  do  their  worst."  Latimer  was  a  man 
of  much  holiness,  counting  the  darkness  and  profaneness  of  those  times  wherein  he 
lived,  and  a  man  of  much  courage  and  boldness  ;  witness  his  presenting  to  King 
Henry  the  Eighth,  for  a  New  Year's  gift,  a  New  Testament,  wrapped  up  in  a  napkin, 
with  this  posie  or  motto  about  it,  "  Whoremongers  and  adulterers  God  will  judge." — 
Thomas  Brooks. 

Verse  46. — Note  that  in  this  verse  we  are  taught  to  shun  four  vices.  First, 
overmuch  silence  :  hence  he  says,  "/  will  speak."  Secondly,  useless  talkativeness  : 
"of  thy  testimonies."  The  Hebrew  doctors  say  that  ten  measures  of  speaking  had 
descended  to  the  earth, — that  nine  had  been  carried  off  by  the  women,  but  one  left 
for  all  the  rest  of  the  world.  Hieronymus  rightly  exhorts  all  Christians  :  "  Consecrate 
thy  mouth  to  the  Gospel :  be  unwilling  to  open  it  with  trifles  or  fables."  Thirdly, 
we  are  taught  to  shun  cowardice  :  "before  kings."  For,  as  it  is  said  (Prov.  xxix.  25), 
"The  fear  of  man  bringeth  a  snare."  Fourthly,  and  lastly,  we  are  taught  to  shun 
cowardly  bashfulness  :  "and  will  not  be  ashamed." — Thomas  Le  Blanc. 

Verse  46. — "/  will  not  be  ashamed."  That  is,  I  shall  not  be  cast  down  from  my 
position  or  my  hope  ;  I  shall  not  be  afraid  ;  nor  will  I,  from  fear  of  danger  or  reproach, 
shun  or  renounce  the  confession  ;  nor  shall  I  be  overcome  by  terrors  or  threats. — 
D.  H.  Mollerus. 

Verses  46,  47,  48.  In  these  three  last  verses  David  promiseth  a  threefold  duty 
of  thankfulness.  First,  the  service  of  his  tongue.  Next,  the  service  of  his  affections. 
Thirdly,  the  service  of  his  actions.  A  good  conscience  renders  always  great  con 
solation  ;  and  an  honest  life  makes  great  boldness  to  speak  without  fear  or  shame, 
as  ye  see  in  David  towards  Saul,  in  Elias  to  Ahab,  in  Paul  to  Agrippa,  to  Festus, 
and  to  Felix. — William  Cowper. 

Verse  47. — "I  will  delight  myself  in  thy  commandments."  It  is  but  poor  comfort 
to  the  believer  to  be  able  to  talk  well  to  others  upon  the  ways  of  God,  and  even  to 
"  bear  the  reproach  "  of  his  people,  when  his  own  heart  is  cold,  insensible,  and 
dull.  He  longs  for  "delight "  in  these  ways  ;  and  he  shall  delight  in  them. 
— Charles  Bridges. 

Verse  47. — He  who  would  preach  boldly  to  others  must  himself  "delight  "  in  the 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES   41    TO   48.       237 

practice  of  what  he  preacheth.  If  there  be  in  us  a  new  nature,  it  will  "love  the 
commandments  of  God  "  as  being  congenial  to  it ;  on  that  which  we  love  we  shall 
continually  be  "meditating,"  and  our  meditation  will  end  in  action  ;  we  shall  "  lift 
up  the  hands  which  hang  down  "  (Heb.  xii.  12),  that  they  may  "  work  the  works 
of  God  whilst  it  is  day,  because  the  night  cometh  when  no  man  can  work."  (John 
ix.  4). — George  Home. 

Verse  47. — "Thy  commandments,  which  I  have  loved."  On  the  word  "loved,"  the 
Carmelite  quotes  two  sayings  of  ancient  philosophers,  which  he  commends  to  the 
acceptance  of  those  who  have  learnt  the  truer  philosophy  of  the  Gospel.  The  first 
is  Aristotle's  answer  to  the  question  of  what  profit  he  had  derived  from  philosophy  : 
"  I  have  learnt  to  do  without  constraint  that  which  others  do  from  fear  of  the  law." 
The  second  is  a  very  similar  saying  of  Aristippus  :  "  If  the  laws  were  lost,  all  of  us 
would  live  as  we  do  now  that  they  are  in  force."  And  for  us  the  whole  verse  is 
summed  up  in  the  words  of  a  greater  Teacher  than  they  :  "  If  a  man  love  me,  he 
will  keep  my  words  "  :  John  xiv.  23. — Neale  and  Littledale. 

Verses  47,  48. — What  is  in  the  word  a  law  of  precept,  is  in  the  heart  a  law  of 
love  ;  what  is  in  the  one  a  law  of  command,  is  in  the  other  a  law  of  liberty.  "  Love 
is  the  fulfilling  of  the  law,"  Gal.  v.  14.  The  law  of  love  in  the  heart,  is  the  fulfilling 
the  law  of  God  in  the  Spirit.  It  may  well  be  said  to  be  written  in  the  heart,  when  a 
man  doth  love  it.  As  we  say,  a  beloved  thing  is  in  our  hearts,  not  physically,  but 
morally,  as  Calais  was  said  to  be  in  Queen  Mary's  heart.  They  might  have  looked 
long  enough  before  they  could  have  found  there  the  map  of  the  town  ;  but  grief  for 
the  loss  of  it  killed  her.  It  is  a  love  that  is  inexpressible.  David  delights  to  mention 
it  in  two  verses  together  :  "I  will  delight  myself  in  thy  commandments,  which  I  have 
loved.  My  hands  also  will  I  lift  up  unto  thy  commandments,  which  I  have  loved," 
and  often  in  the  Psalm  resumes  the  assertion.  Before  the  new  creation,  there  was 
no  affection  to  the  law  :  it  was  not  only  a  dead  letter,  but  a  devilish  letter  in  the 
esteem  of  a  man  :  he  wished  it  razed  out  of  the  world,  and  another  more  pleasing 
to  the  flesh  enacted.  He  would  be  a  law  unto  himself ;  but  when  this  is  written 
within  him,  he  is  so  pleased  with  the  inscription,  that  he  would  not  for  all  the  world 
be  without  that  law,  and  the  love  of  it ;  whereas  what  obedience  he  paid  to  it  before 
was  out  of  fear,  now  out  of  affection  ;  not  only  because  of  the  authority  of  the 
lawgiver,  but  of  the  purity  of  the  law  itself.  He  would  maintain  it  with  all  his 
might  against  the  power  of  sin  within,  and  the  powers  of  darkness  without  him.  He 
loves  to  view  this  law  ;  regards  every  lineament  of  it,  and  dwells  upon  every  feature 
with  delightful  ravishments.  If  his  eye  be  off,  or  his  foot  go  away,  how  doth  he 
dissolve  in  tears,  mourn  and  groan,  till  his  former  affection  hath  recovered  breath, 
and  stands  upon  its  feet ! — Stephen  Charnock. 

Verse  48. — "My  hands  also  will  I  lift  up  unto  thy  commandments,"  etc.  The  duty 
that  David  promiseth  God  here,  is  the  service  of  his  actions,  that  he  will  lift  up  his 
hands  to  the  practice  of  God's  commandments.  The  kingdom  of  God  is  not  in 
word,  but  in  power  ;  we  are  the  disciples  of  that  Master,  who  first  began  to  do  and 
then  to  teach.  But  now  the  world  is  full  of  mutilated  Christians  ;  either  they  want 
an  ear  and  cannot  hear  God's  word,  or  a  tongue  and  cannot  speak  of  it ;  or  if  they 
have  both,  they  want  hands  and  cannot  practise  it. — William  Cowpcr. 

Verse  48. — "My  hands  also  will  I  lift  up."  To  lift  up  the  hands  is  taken  variously 
and  it  signifies  : — 1.  To  pray  :  as  in  Psalm  xxviii.  2  ;  Lam.  ii.  19  ;  Hab.  iii.  10. — 
2.  To  bless  others  :  as  Levit.  ix.  22  ;  Ps.  cxxxiv.  2. — 3.  To  swear  :  as  Gen.  xiv.  22  ; 
Exod.  vi.  8. — 4.  To  set  about  some  important  matter  :  as  Gen.  xli.  44  ;  "  without 
thee  shall  no  man  lift  up  his  hand  ;  "  i.e.  shall  attempt  anything,  or  shall  accomplish  ; 
Psalm  x.  12,  "  lift  up  thine  hand,"  viz.,  effectively,  to  bring  help  :  Heb.  xii.  12, 
"  lift  up  the  hands,"  etc.  ;  i.e.  strongly  stimulate  Christians.  Perhaps  all  these 
may  be  accommodated  to  the  present  passage  ;  for  it  is  possible  to  be  either,  1. 
Prayer  for  Divine  grace  for  the  doing  of  the  precepts  :  or,  2.  Blessing,  i.e.  praise  of 
God  because  of  them,  and  the  advantages  which  have  thence  accrued  to  us  :  which 
the  Syriac  translator  approves,  who  adds,  "  and  I  will  glory  in  thy  faithfulness  :  "- 
or,  3.  Vow,  or  oath  of  constant  obedience,  etc.  : — or,  4.  Active  and  earnest  under 
taking  of  them  ;  which,  also,  appears  to  be  here  chiefly  meant. — Henry  Hammond 
in  Synopsis  Poll. 

Verse  48. — "My  hands  also  will  I  lift  up  unto  thy  commandments  ;  "  vowing 
obedience  to  them  :  Genesis  xiv.  22. — William  Kay. 

Verse  48. — "My  hands  also  will  I  lift  up."     I  will  present  every  victim  and 


238  EXPOSITIONS    OF    THE    PSALMS 

sacrifice  which  the  law  requires.  I  will  make  prayer  and  supplication  before  thee, 
lifting  up  holy  hands  without  wrath  and  doubting. — Adam  Clarke. 

Verse  48. — "My  hands  also  will  I  lift  up."  Aben  Ezra  explains,  (and  perhaps 
rightly,)  that  the  metaphor,  in  this  place,  is  taken  from  the  action  of  those  who 
receive  any  one  whom  they  are  glad  or  proud  to  see. — Daniel  Cressivell,  1776 — 1844. 

Verse  48. — "  I  will  lift  up  my  hands  in  admiration  of  thy  precepts,  And  meditate 
on  thy  statutes." — W.  Green,  in  "A  New  Translation  of  the  Psalms,"  1762. 

Verse  48. — To  lift  up  the  hand  is  a  gesture  importing  readiness,  and  special 
intention  in  doing  a  thing.  "My  hands  (saith  David)  also  will  I  lift  up  unto  thy 
commandments  "  ;  as  a  man  that  is  willing  to  do  a  thing  and  addresseth  himself  to 
the  doing  of  it,  lifts  up  his  hand  ;  so  a  godly  man  is  described  as  lifting  up  his  hand 
to  fulfil  the  commands  of  God. — Joseph  Caryl. 

Verse  48. — "Thy  commandments."  By  commandments  he  understandeth  the 
word  of  God,  yet  it  is  more  powerful  than  so  ;  it  is  not,  I  have  loved  thy  word  ; 
but,  I  have  loved  that  part  of  thy  word  that  is  thy  "commandments,"  the  mandatory 
part.  There  are  some  parts  of  the  will  and  word  of  God  that  even  ungodly  men  will 
be  content  to  love.  There  is  the  promissory  part ;  all  men  gather  and  catch  at  the 
promises,  and  show  love  to  these.  The  reason  is  clear  ;  there  is  pleasure,  and  profit, 
and  gain,  and  advantage  in  the  promises  ;  but  a  pious  soul  doth  not  only  look  to 
the  promises,  but  to  the  commands.  Piety  looks  on  Christ  as  a  Lawgiver,  as  well  as 
a  Saviour,  and  not  only  on  him  as  a  Mediator,  but  as  a  Lord  and  Master ;  it  doth 
not  only  live  by  faith,  but  it  livcth  by  rule  ;  it  makes  indeed  the  promises  the  stay 
and  staff  of  a  Christian's  life,  but  it  makes  the  commandments  of  God  the  level. 
A  pious  heart  knows  that  some  command  is  implied  in  the  qualification  and  condition 
of  every  promise  ;  it  knows  that  as  for  the  fulfilling  of  the  promises,  it  belongs  to 
God  ;  but  the  fulfilling  of  the  commands  belongs  to  us.  Therefore  it  looks  so,  upon 
the  enjoying  of  that  which  is  promised  that  it  will  first  do  that  which  is  commanded. 
There  is  no  hope  of  attaining  comfort  in  the  promise  but  in  keeping  of  the  precept ; 
therefore  he  pitcheth  the  emphasis,  "  I  have  loved  thy  word,"  that  is  true,  and  all 
thy  word,  and  this  part,  the  mandatory  part :  "  I  have  loved  thy  commandments." 

Observe  the  number,  "  thy  commandments  "  ;  it  is  plural,  that  is,  all  thy  com 
mandments  without  exception  ;  otherwise  even  ungodly  men  will  be  content  to 
love  some  commandments,  if  they  may  choose  them  for  themselves. — Richard  Holds- 
worth  (1590 — 1649),  in  "The  Valley  of  Vision." 

Verse  48. — "Which  I  love,"  or  "have  loved,"  as  in  verse  47,  the  terms  of  which 
are  studiously  repeated  with  a  fine  rhetorical  effect,  which  is  further  heightened  by 
the  and  at  the  beginning,  throwing  both  verses,  as  it  were,  into  one  sentence.  As 
if  he  had  said  :  I  will  derive  my  happiness  from  thy  commandments,  which  I  love 
and  have  loved,  and  to  these  commandments,  which  I  love  and  have  loved,  I  will 
lift  up  my  hands  and  heart  together. — Joseph  Addison  Alexander. 

Verse  48. — "/  will  meditate."  It  is  in  holy  meditation  on  the  word  of  God  that 
all  the  graces  of  the  Spirit  are  manifested.  What  is  the  principle  of  faith  but  the 
reliance  of  the  soul  upon  the  promises  of  the  word  ?  What  is  the  sensation  of  godly 
fear  but  the  soul  trembling  before  the  threatenings  of  God  ?  What  is  the  object 
of  hope  but  the  apprehended  glory  of  God  ?  What  is  the  excitement  of  desire  or 
love  but  longing,  endearing  contemplations  of  the  Saviour,  and  of  his  unspeakable 
blessings  ?  So  that  we  can  scarcely  conceive  of  the  influences  of  grace  separated 
from  spiritual  meditation  in  the  word. — Charles  Bridges. 

Verse  48. — The  Syriac  has  an  addition  to  verse  48,  which  I  am  surprised  has  not 
been  noticed.  The  addition  is,  "and  I  will  glory  in  thy  faithfulness."  Dathe  in  a 
note  says,  THE  SEVENTY  seem  to  have  read  some  such  addition,  although  not  exactly 
-the  same. — Edward  Thomas  Gibson,  1819 — 1880. 


PSALM   ONE   HUNDRED   AND  NINETEEN— VERSES  49   TO  56.       239 

EXPOSITION    OF    VERSES   49    TO    56. 

O  EMEMBER  the  word  unto  thy  servant,  upon  which  thou  hast    caused 
me  to  hope. 

50  This  is  my  comfort  in  my  affliction  :    for  thy  word  hath  quickened 
me. 

51  The  proud  have  had  me  greatly  in  derision  :    yet  have  I  not  declined 
from  thy  law. 

52  I  remembered  thy  judgments  of  old,  O  LORD,  and  have  comforted 
myself. 

53  Horror  hath  taken  hold  upon  me  because  of  the  wicked  that  forsake 
thy  law. 

54  Thy  statutes  have  been  my  songs  in  the  house  of  my  pilgrimage. 

55  I  have  remembered  thy  name,  O  LORD,  in  the  night,  and  have  kept 
thy  law. 

56  This  I  had,  because  I  kept  thy  precepts. 

This  octrain  deals  with  the  comfort  of  the  word.  It  begins  by  seeking  the  main 
consolation,  namely,  the  Lord's  fulfilment  of  his  promise,  and  then  it  shows  how  the 
word  sustains  us  under  affliction,  and  makes  us  so  impervious  to  ridicule  that  we 
are  moved  by  the  harsh  conduct  of  the  wicked  rather  to  horror  of  their  sin  than  to 
any  submission  to  their  temptations.  We  are  then  shown  how  the  Scripture  furnishes 
songs  for  pilgrims,  and  memories  for  night-watchers  ;  and  the  Psalm  concludes  by 
the  general  statement  that  the  whole  of  this  happiness  and  comfort  arises  out  of 
keeping  the  statutes  of  the  Lord. 

49.  "Remember  the  word  unto  thy  servant."  He  asks  for  no  new  promise,  but 
to  have  the  old  word  fulfilled.  He  is  grateful  that  he  has  received  so  good  a  word, 
he  embraces  it  with  all  his  heart,  and  now  entreats  the  Lord  to  deal  with  him  according 
to  it.  He  does  not  say,  "  remember  my  service  to  thee,"  but  "  thy  word  to  me." 
The  words  of  masters  to  servants  are  not  always  such  that  servants  wish  their  lords 
to  remember  them  ;  for  they  usually  observe  the  faults  and  failings  of  the  work  done, 
inasmuch  as  it  does  not  tally  with  the  word  of  command.  But  we  who  serve  the 
best  of  masters  are  not  anxious  to  have  one  of  his  words  fall  to  the  ground,  since 
the  Lord  will  so  kindly  remember  his  word  of  command  as  to  give  us  grace  wherewith 
we  may  obey,  and  he  will  couple  with  it  a  remembrance  of  his  word  of  promise,  so 
that  our  hearts  shall  be  comforted.  If  God's  word  to  us  as  his  servants  is  so  precious, 
what  shall  we  say  of  his  word  to  us  as  his  sons  ? 

The  Psalmist  does  not  fear  a  failure  in  the  Lord's  memory,  but  he  makes  use 
of  the  promise  as  a  plea,  and  this  is  the  form  in  which  he  speaks,  after  the  manner 
of  men  when  they  plead  with  one  another.  When  the  Lord  remembers  the  sins  of 
his  servant,  and  brings  them  before  his  conscience,  the  penitent  cries,  Lord,  remember 
thy  word  of  pardon,  and  therefore  remember  my  sins  and  iniquities  no  more.  There 
is  a  world  of  meaning  in  that  word  "remember,"  as  it  is  addressed  to  God  ;  it  is  used 
in  Scripture  in  the  tenderest  sense,  and  suits  the  sorrowing  and  the  depressed.  The 
Psalmist  cried,  "  Lord,  remember  David,  and  all  his  afflictions  "  :  Job  also  prayed 
that  the  Lord  would  appoint  him  a  set  time,  and  remember  him.  In  the  present 
instance  the  prayer  is  as  personal  as  the  "  Remember  me  "  of  the  thief,  for  its  essence 
lies  in  the  words — "  unto  thy  servant."  It  would  be  all  in  vain  for  us  if  the  promise 
were  remembered  to  all  others  if  it  did  not  come  true  to  ourselves  ;  but  there  is  no 
fear,  for  the  Lord  has  never  forgotten  a  single  promise  to  a  single  believer. 

"Upon  which  thou  hast  caused  me  to  hope."  The  argument  is  that  God,  having 
given  grace  to  hope  in  the  promise,  would  surely  never  disappoint  that  hope.  He 
cannot  have  caused  us  to  hope  without  cause.  If  we  hope  upon  his  word  we  have 
a  sure  basis  :  our  gracious  Lord  would  never  mock  us  by  exciting  false  hopes.  Hope 
deferred  maketh  the  heart  sick,  hence  the  petition  for  immediate  remembrance 
of  the  cheering  word.  Moreover,  it  is  the  hope  of  a  servant,  and  it  is  not  possible 
that  a  great  and  good  master  would  disappoint  his  dependent ;  if  such  a  master's 
word  were  not  kept  it  could  only  be  through  an  oversight,  hence  the  anxious  cry, 
"  Remember."  Our  great  Master  will  not  forget  his  own  servants,  nor  disappoint 


240  EXPOSITIONS    OF    THE    PSALMS. 

the  expectation  which  he  himself  has  raised  :  because  we  are  the  Lord's,  and 
endeavour  to  remember  his  word  by  obeying  it,  we  may  be  sure  that  he  will  think 
upon  his  own  servants,  and  remember  his  own  promise  by  making  it  good. 

This  verse  is  the  prayer  of  love  fearing  to  be  forgotten,  of  humility  conscious 
of  insignificance  and  anxious  not  to  be  overlooked,  of  penitence  trembling  lest  the 
evil  of  its  sin  should  overshadow  the  promise,  of  eager  desire  longing  for  the 
blessing,  and  of  holy  confidence  which  feels  that  all  that  is  wanted  is  comprehended 
in  the  word.  Let  but  the  Lord  remember  his  promise,  and  the  promised  act  is 
as  good  as  done. 

50.  "This  my  comfort  in  my  affliction  :  for  thy  word  hath  quickened  me."  He 
means, — Thy  word  is  my  comfort,  or  the  fact  that  thy  word  has  brought  quickening 
to  me  is  my  comfort.  Or  he  means  that  the  hope  which  God  had  given  him  was 
his  comfort,  for  God  had  quickened  him  thereby.  Whatever  may  be  the  exact 
sense,  it  is  clear  that  the  Psalmist  had  affliction, — affliction  peculiar  to  himself 
which  he  calls  "my  affliction";  that  he  had  comfort  in  it, — comfort  specially  his 
own,  for  he  styles  it  "my  comfort"  ;  and  that  he  knew  what  the  comfort  was,  and 
where  it  came  from,  for  he  exclaims — "this  is  my  comfort."  The  worldling  clutches 
his  money-bag,  and  says,  "  this  is  my  comfort "  ;  the  spendthrift  points  to  his 
gaiety  and  shouts,  "  this  is  my  comfort";  the  drunkard  lifts  his  glass  and  sings, 
"this  is  my  comfort";  but  the  man  whose  hope  comes  from  God  feels  the  life- 
giving  power  of  the  word  of  the  Lord,  and  he  testifies,  "  this  is  my  comfort."  Paul 
said,  "  I  know  whom  I  have  believed."  Comfort  is  desirable  at  all  times  ;  but 
comfort  in  affliction  is  like  a  lamp  in  a  dark  place.  Some  are  unable  to  find  comfort 
at  such  times  ;  but  it  is  not  so  with  believers,  for  their  Saviour  has  said  to  them, 
"  I  will  not  leave  you  comfortless."  Some  have  comfort  and  no  affliction,  others 
have  affliction  and  no  comfort ;  but  the  saints  have  comfort  in  their  affliction. 

The  word  frequently  comforts  us  by  increasing  the  force  of  our  inner  life  ;  "  this 
is  my  comfort ;  thy  word  hath  quickened  me."  To  quicken  the  heart  is  to  cheer 
the  whole  man.  Often  the  near  way  to  consolation  is  sanctification  and  invigora- 
tion.  If  we  cannot  clear  away  the  fog,  it  may  be  better  to  rise  to  a  higher  level, 
and  so  to  get  above  it.  Troubles  which  weigh  us  down  while  we  are  half  dead 
become  mere  trifles  when  we  are  full  of  life.  Thus  have  we  often  been  raised  in 
spirit  by  quickening  grace,  and  the  same  thing  will  happen  again,  for  the  comforter 
is  still  with  us,  the  Consolation  of  Israel  ever  liveth,  and  the  very  God  of  peace 
is  evermore  our  Father.  On  looking  back  upon  our  past  life  there  is  one  ground 
of  comfort  as  to  our  state — the  word  of  God  has  made  us  alive,  and  kept  us  so.  We 
were  dead,  but  we  are  dead  no  longer.  From  this  we  gladly  infer  that  if  the  Lord 
had  meant  to  destroy  he  would  not  have  quickened  us.  If  we  were  only  hypocrites 
worthy  of  derision,  as  the  proud  ones  say,  he  would  not  have  revived  us  by  his  grace 
An  experience  of  quickening  is  a  fountain  of  good  cheer.- 

See  how  this  verse  is  turned  into  a  prayer  in  verse  107.  "  Quicken  me,  O  Lord, 
according  unto  thy  word."  Experience  teaches  us  how  to  pray,  and  furnishes 
arguments  in  prayer. 

51.  "The  proud  have  had  me  greatly  in  derision."  Proud  men  never  love 
gracious  men,  and  as  they  fear  them  they  veil  their  fear  under  a  pretended  contempt. 
In  this  case  their  hatred  revealed  itself  in  ridicule,  and  that  ridicule  was  loud  and 
long.  When  they  wanted  sport  they  made  sport  of  David  because  he  was  God's 
servant.  Men  must  have  strange  eyes  to  be  able  to  see  farce  in  faith,  and  a  comedy 
in  holiness  ;  yet  it  is  sadly  the  case  that  men  who  are  short  of  wit  can  generally 
provoke  a  broad  grin  by  jesting  at  a  saint.  Conceited  sinners  make  footballs  of 
godly  men.  They  call  it  roaring  fun  to  caricature  a  faithful  member  of  "  The  Holy 
Club  " ;  his  methods  of  careful  living  are  the  material  for  their  jokes  about  "  the 
Methodist";  and  his  hatred  of  sin  sets  their  tongues  a-wagging  at  long-faced 
Puritanism,  and  strait-laced  hypocrisy.  If  David  was  greatly  derided,  wre  may 
not  expect  to  escape  the  scorn  of  the  ungodly.  There  are  hosts  of  proud  men  still 
upon  the  face  of  the  earth,  and  if  they  find  a  believer  in  affliction  they  will  be  mean 
enough  and  cruel  enough  to  make  jests  at  his  expense.  It  is  the  nature  of  the  son 
of  the  bondwoman  to  mock  the  child  of  the  promise. 

"  Yet  have  I  not  declined  from  thy  law."  Thus  the  deriders  missed  their  aim  : 
they  laughed,  but  they  did  not  win.  The  godly  man,  so  far  from  turning  aside 
from  the  right  way,  did  not  even  slacken  his  pace,  or  in  any  sense  fall  off  from  his 
holy  habits.  Many  would  have  declined,  many  have  declined,  but  David  did  not 
do  so.  It  is  paying  too  much  honour  to  fools  to  yield  half  a  point  to  them.  Then 


PSALM    ONE    HUNDRED   AND    NINETEEN— VERSES    49   TO    56.       241 

unhallowed  mirth  will  not  harm  us  if  we  pay  no  attention  to  it,  even  as  the  moon 
suffers  nothing  from  the  dogs  that  bay  at  her.  God's  law  is  our  highway  of  peace 
and  safety,  and  those  who  would  laugh  us  out  of  it  wish  us  no  good. 

From  verse  61  we  note  that  David  was  not  overcome  by  the  spoiling  of  his  goods 
any  more  than  by  these  cruel  mockings.  See  also  verse  157,  where  the  multitude 
of  persecutors  and  enemies  were  baflled  in  their  attempts  to  make  him  decline 
from  God's  ways. 

52.  "/  remembered  thy  judgments  of  old,  0  LORD  ;    and  have  comforted  myself." 
He  had  asked  the  Lord  to  remember,  and  here  he  remembers  God  and  his  judgments. 
When  we  see  no  present  display  of  the  divine  power  it  is  wise  to  fall  back  upon  the 
records  of  former  ages,  since  they  are  just  as  available  as  if  the  transactions  were 
of  yesterday,  seeing  the  Lord  is  always  the  same.     Our  true  comfort  must  be  found 
in  what  our  God  works  on  behalf  of  truth  and  right,  and  as  the  histories  of  the  olden 
times  are  full  of  divine  interpositions  it  is  well  to  be  thoroughly  acquainted  with 
them.     Moreover,  if  we  are  advanced  in  years  we  have  the  providences  of  our  early 
days  to  review,  and  these  should  by  no  means  be  forgotten  or  left  out  of  our  thoughts. 
The  argument  is  good  and  solid  :   he  who  has  shown  himself  strong  on  behalf  of  his 
believing  people  is  the  immutable  God,  and  therefore  we  may  expect  deliverance 
at  his  hands.     The  grinning  of  the  proud  will  not  trouble  us  when  we  remember 
how  the  Lord  dealt  with  their  predecessors  in  bygone  periods  ;    he  destroyed  them 
at  the  deluge,  he  confounded  them  at  Babel,  he  drowned  them  at  the  Red  Sea,  he 
drove  them  out  of  Canaan  :   he  has  in  all  ages  bared  his  arm  against  the  haughty, 
and  broken  them  as  potters'  vessels.     While  in  our  own  hearts  we  humbly  drink 
of  the  mercy  of  God  in  quietude,  we  are  not  without  comfort  in  seasons  of  turmoil 
and  derision  ;   for  then  we  resort  to  God's  justice,   and  remember  how  he  scoffs 
at  the  scoffers  :    "  He  that  sitteth  in  the  heavens  doth  laugh,  the  Lord  doth  have 
them  in  derision." 

When  he  was  greatly  derided  the  Psalmist  did  not  sit  down  in  despair,  but 
rallied  his  spirits.  He  knew  that  comfort  is  needful  for  strength  in  service,  and 
for  the  endurance  of  persecution,  and  therefore  he  comforted  himself.  In  doing 
this  he  resorted  not  so  much  to  the  sweet  as  to  the  stern  side  of  the  Lord's  dealings, 
and  dwelt  upon  his  judgments.  If  we  can  find  sweetness  in  the  divine  justice, 
how  much  more  shall  we  perceive  it  in  divine  love  and  grace.  How  thoroughly 
must  that  man  be  at  peace  with  God  who  can  find  comfort,  not  only  in  his  promises, 
but  in  his  judgments.  Even  the  terrible  things  of  God  are  cheering  to  believers. 
They  know  that  nothing  is  more  to  the  advantage  of  all  God's  creatures  than  to  be 
ruled  by  a  strong  hand  which  will  deal  out  justice.  The  righteous  man  has  no  fear 
of  the  ruler's  sword,  which  is  only  a  terror  to  evil  doers.  When  the  godly  man  is 
unjustly  treated  he  finds  comfort  in  the  fact  that  there  is  a  Judge  of  all  the  earth 
who  will  avenge  his  own  elect,  and  redress  the  ills  of  these  disordered  times. 

53.  "Horror  hath  taken  hold  upon  me  because  of  the  wicked  that  forsake  thy  law." 
He  was  horrified  at  their  action,  at  the  pride  which   led   them  to   it,   and  at    the 
punishment  which  would  be  sure  to  fall  upon  them  for  it.     When  he  thought  upon 
the  ancient  judgments  of  God  he  was  filled  with  terror  at  the  fate  of  the  godless  ; 
as  well  he  might  be.     Their  laughter  had  not  distressed  him,  but  he  was  distressed 
by  a  foresight  of  their  overthrow.     Truths  which  were  amusement  to  them  caused 
amazement  to  him.     He  saw  them  utterly  turning  away  from  the  law  of  God,  and 
leaving  it  as  a  path  forsaken  and  overgrown  from  want  of  traffic,  and  this  forsaking 
of  the  law  filled  him  with  the  most  painful  emotions  :    he  was  astonished  at  their 
wickedness,   stunned  by  their  presumption,   alarmed  by  the  expectation  of  their 
sudden  overthrow,  amazed  by  the  terror  of  their  certain  doom. 

See  verses  106  and  158,  and  note  the  tenderness  which  combined  with  all  this. 
Those  who  are  the  firmest  believers  in  the  eternal  punishment  of  the  wicked  are 
the  most  grieved  at  their  doom.  It  is  no  proof  of  tenderness  to  shut  one's  eyes 
to  the  awful  doom  of  the  ungodly.  Compassion  is  far  better  shown  in  trying  to 
save  sinners  than  in  trying  to  make  things  pleasant  all  round.  Oh  that  we  were 
all  more  distressed  as  we  think  of  the  portion  of  the  ungodly  in  the  lake  of  fire  ! 
The  popular  plan  is  to  shut  your  eyes  and  forget  all  about  it,  or  pretend  to  doubt  it ; 
but  this  is  not  the  way  of  the  faithful  servant  of  God. 

54.  "Thy  statutes  have  been  my  songs   in  the  house  of  my  pilgrimage."      Like 
others  of  God's  servants,  David  knew  that  he  was  not  at  home  in  this  world,  but 
a  pilgrim  through  it,  seeking  a  better  country.     He  did  not,  however,  sigh  over 
this  fact,  but  he  sang  about  it.     He  tells  us  nothing  about  his  pilgrim  sighs,  but 

VOL.    V.  16 


242  EXPOSITIONS    OF    THE    PSALMS, 

speaks  of  his  pilgrim  songs.  Even  the  palace  in  which  he  dwelt  was  but  "the  house 
of  his  pilgrimage,"  the  inn  at  which  he  rested,  the  station  at  which  he  halted  for 
a  little  while.  Men  are  wont  to  sing  when  they  come  to  their  inn,  and  so  did  this 
godly  sojourner  ;  he  sang  the  songs  of  Zion,  the  statutes  of  the  great  King.  The 
commands  of  God  were  as  well  known  to  him  as  the  ballads  of  his  country,  and  they 
were  pleasant  to  his  taste  and  musical  to  his  ear.  Happy  is  the  heart  which  finds 
its  joy  in  the  commands  of  God,  and  makes  obedience  its  recreation.  When 
religion  is  set  to  music  it  goes  well.  When  we  sing  in  the  ways  of  the  Lord  it  shows 
that  our  hearts  are  in  them.  Ours  are  pilgrim  Psalms,  songs  of  degrees  ;  but  they 
are  such  as  we  may  sing  throughout  eternity  ;  for  the  statutes  of  the  Lord  are  the 
psalmody  of  heaven  itself. 

Saints  find  horror  in  sin,  and  harmony  in  holiness.  The  wicked  shun  the  law, 
and  the  righteous  sing  of  it.  In  past  days  we  have  sung  the  Lord's  statutes,  and 
in  this  fact  we  may  find  comfort  in  present  affliction.  Since  our  songs  are  so  very 
different  from  those  of  the  proud,  we  may  expect  to  join  a  very  different  choir  at 
the  last,  and  sing  in  a  place  far  removed  from  their  abode. 

Note  how  in  the  sixth  verses  of  their  respective  octaves  we  often  find  resolves 
to  bless  God,  or  records  of  testimony.  In  verse  46  it  is,  "  I  will  speak,"  and  in 
62,  "  I  will  give  thanks,"  while  here  he  speaks  of  songs. 

55.  "I  have  remembered  thy  name,  O   LORD,  in  the  night."     When   others  slept 
I  woke  to  think  of  thee,  thy  person,  thy  actions,  thy  covenant,  thy  name,  under 
which  last  term  he  comprehends  the  divine  character  as  far  as  it  is  revealed.     He 
was  so  earnest  after  the  living  God  that  he  woke  up  at  dead  of  night  to  think  upon 
him.     These  were  David's  Night  Thoughts.     If  they  were  not  Sunny  Memories 
they  were  memories  of  the  Sun  of  Righteousness.     It  is  well  when  our  memory 
furnishes  us  with  consolation,  so  that  we  can  say  with  the  Psalmist, — Having  early 
been  taught  to  know  thee,  I  had  only  to  remember  the  lessons  of  thy  grace,  and 
my  heart  was  comforted.     This  verse  shows  not  only  that  the  man  of  God  had 
remembered,  but  that  he  still  remembered  the  Lord  his  God.     We  are  to  hallow 
the  name  of  God,  and  we  cannot  do  so  if  it  slips  from  our  memory. 

"And  have  kept  thy  law."  He  found  sanctification  through  meditation  ;  by 
the  thoughts  of  the  night  he  ruled  the  actions  of  the  day.  As  the  actions  of  the 
day  often  create  the  dreams  of  the  night,  so  do  the  thoughts  of  the  night  produce  the 
deeds  of  the  day.  If  we  do  not  keep  the  name  of  God  in  our  memory  we  shall  not 
keep  the  law  of  God  in  our  conduct.  Forgetfulness  of  minds  leads  up  to  forgetfulness 
of  life. 

When  we  hear  the  night  songs  of  revellers  we  have  in  them  sure  evidence  that 
they  do  not  keep  God's  law  ;  but  the  quiet  musings  of  gracious  men  are  proof 
positive  that  the  name  of  the  Lord  is  dear  to  them.  We  may  judge  of  nations  by  their 
songs,  and  so  we  may  of  men  ;  and  in  the  case  of  the  righteous,  their  singing  and 
their  thinking  are  both  indications  of  their  love  to  God :  whether  they  lift  up  their 
voices,  or  sit  in  silence,  they  are  still  the  Lord's.  Blessed  are  the  men  whose 
"  night-thoughts  "  are  memories  of  the  eternal  light ;  they  shall  be  remembered 
of  their  Lord  when  the  night  of  death  comes  on.  Reader,  are  your  thoughts  in 
the  dark  full  of  light,  because  full  of  God  ?  Is  his  name  the  natural  subject  of 
your  evening  reflections  ?  Then  it  will  give  a  tone  to  your  morning  and  noonday 
hours.  Or  do  you  give  your  whole  mind  to  the  fleeting  cares  and  pleasures  of  this 
world  ?  If  so,  it  is  little  wonder  that  you  do  not  live  as  you  ought  to  do.  No  man 
is  holy  by  chance.  If  we  have  no  memory  for  the  name  of  Jehovah  we  are  not 
likely  to  remember  his  commandments  :  if  we  do  not  think  of  him  secretly  we  shall 
not  obey  him  openly. 

56.  "This    I   had,  because    I   kept   thy   precepts."     He   had   this    comfort,   this 
remembrance  of  God,  this  power  to  sing,  this  courage  to  face  the  enemy,  this  hope 
in  the  promise,  because  he  had  earnestly  observed  the  commands  of  God,  and  striven 
to  walk  in  them.     We  are  not  rewarded  for  our  works,  but  there  is  a  reward  in  them. 
Many  a  comfort  is  obtainable  only  by  careful  living  :    we  can  surely  say  of  such 
consolations,  "  This  I  had  because  I  kept  thy  precepts."     How  can  we  defy  ridicule 
if  we  are  living  inconsistently  ?    how  can  we  comfortably  remember  the  name  of  the 
Lord  if  we  live  carelessly  ?     It  may  be  that  David  means  that  he  had  been  enabled 
to  keep  the  law  because  he  had  attended  to  the  separate  precepts  :    he  had  taken 
the  commands  in  detail,  and  so  had  reached  to  holiness  of  life.     Or,  by  keeping 
certain  of  the  precepts  he  had  gained  spiritual  strength  to  keep  others  :    for  God 
gives  more  grace  to  those  who  have  some  measure  of  it,  and  those  who  improve 


PSALM    ONE    HUNDRED   AND    NINETEEN— VERSES    49   TO    56.       243 

their  talents  shall  find  themselves  improving.  It  may  be  best  to  leave  the  passage 
open  just  as  our  version  does  ;  so  that  we  may  say  of  a  thousand  priceless  blessings, 
"  these  came  to  us  in  the  way  of  obedience."  All  our  possessions  are  the  gifts  of 
grace,  and  yet  some  of  them  come  in  the  shape  of  reward  ;  yet  even  then  the 
reward  is  not  of  debt,  but  of  grace.  God  first  works  in  us  good  works,  and  then 
rewards  us  for  them. 

Here  we  have  an  apt  conclusion  to  this  section  of  the  Psalm,  for  this  verse  is 
a  strong  argument  for  the  prayer  with  which  the  section  commenced.  The  sweet 
singer  had  evidence  of  having  kept  God's  precepts,  and  therefore  he  could  the  more 
properly  beg  the  Lord  to  keep  his  promises.  All  through  the  passage  we  may  find 
pleas,  especially  in  the  two  remembers,  "  I  have  remembered  thy  judgments," 
and  "  I  have  remembered  thy  name  "  ;  "  Remember  thy  word  unto  thy  servant." 


244  EXPOSITIONS    OF    THE    PSALMS. 

NOTES    ON    VERSES   49   TO    56. 

Verse  49. — "Remember  the  word  unto  thy  servant,"  etc.  Those  that  make  God's 
promises  their  portion,  may  with  humble  boldness  make  them  their  plea.  God 
gave  the  promise  in  which  the  Psalmist  hoped,  and  the  hope  by  which  he  embraced 
the  promise. — Matthew  Henry. 

Verse  49. — "Remember  the  word  unto  thy  servant,"  etc.  When  we  hear  any 
promise  in  the  word  of  God,  let  us  turn  it  into  a  prayer.  God's  promises  are  his 
bonds.  Sue  him  on  his  bond.  He  loves  that  we  should  wrestle  with  him  by  his 
promises.  Why,  Lord,  thou  hast  made  this  and  that  promise,  thou  canst  not  deny 
thyself,  thou  canst  not  deny  thine  own  truth  ;  thou  canst  not  cease  to  be  God, 
and  thou  canst  as  well  cease  to  be  God,  as  deny  thy  promise,  that  is  thyself. 
"  'Lord,  remember  thy  word.'  I  put  thee  in  mind  of  thy  promise,  '  whereon  thou 
hast  caused  me  to  hope.'  If  I  be  deceived,  thou  hast  deceived  me.  Thou  hast  made 
these  promises,  and  caused  me  to  trust  in  thee,  and  '  thou  never  failest  those  that 
trust  in  thee,  therefore  keep  thy  word  to  me/  " — Richard  Sibbes. 

Verse  49. — "Remember  the  word  unto  thy  servant,"  etc.  God  promiseth  salvation 
before  he  giveth  it,  to  excite  our  desire  of  it,  to  exercise  our  faith,  to  prove  our 
sincerity,  to  perfect  our  patience.  For  these  purposes  he  seemeth  sometimes  to 
have  forgotten  his  word,  and  to  have  deserted  those  whom  he  had  engaged  to 
succour  and  relieve  ;  in  which  case  he  would  have  us,  as  it  were,  to  remind  him 
of  his  promise,  and  solicit  his  performance  of  it.  The  Psalmist  here  instructeth 
us  to  prefer  our  petition  upon  these  grounds  :  first  that  God  cannot  prove  false 
to  his  own  word  :  "Remember  thy  word  ;  "  secondly,  that  he  will  never  disappoint 
an  expectation  which  himself  hath  raised :  "  upon  which  thou  hast  caused  me  to  hope." 
— George  Home. 

Verses  49,  52,  55. — "Remember."  "I  remembered."  As  David  beseecheth 
the  Lord  to  remember  his  promise,  so  he  protests,  in  verse  52,  that  he  remembered 
the  judgments  of  God,  and  was  comforted  ;  and  in  verse  55,  that  he  remembered 
the  name  of  the  Lord  in  the  night.  It  is  but  a  mockery  of  God,  to  desire  him  to 
remember  his  promise  made  to  us,  when  we  make  no  conscience  of  the  promise 
we  have  made  to  him.  But  alas,  how  often  we  fail  in  this  duty,  and  by  our  own 
default  diminish  that  comfort  we  might  have  of  God's  promises  in  the  day  of  our 
trouble. — William  Cowper. 

Verse  49. — "Thy  servant."  Be  sure  of  your  qualification  ;  for  David  pleadeth 
here,  partly  as  a  servant  of  God.  and  partly  as  a  believer.  First,  "  Remember 
the  word  unto  thy  servant ;  "  and  then,  "  upon  which  thou  hast  caused  me  to 
hope."  There  is  a  double  qualification  :  with  respect  to  the  precept  of  subjection, 
and  the  promise  of  dependence.  The  precept  is  before  the  promise.  They  have  right 
to  the  promises,  and  may  justly  lay  hold  upon  them,  who  are  God's  servants  ;  they 
who  apply  themselves  to  obey  his  precepts,  these  only  can  rightly  apply  his 
promises  to  themselves.  None  can  lay  claim  to  rewarding  grace  but  those  who 
are  partakers  of  sanctifying  grace.  Make  it  clear  that  you  are  God's  servants, 
and  then  these  promises  which  are  generally  offered  are  your  own,  no  less  than 
if  your  name  were  inserted  in  the  promise,  and  written  in  the  Bible. — Thomas 
Manton. 

Verse  49. — "Thou  hast  caused  me  to  hope."  Let  us  remember,  first,  that  the 
promises  made  to  us  are  of  God's  free  mercy  ;  that  the  grace  to  believe,  which  is 
the  condition  of  the  promise,  is  also  of  himself  ;  for  "  faith  is  the  gift  of  God " ; 
thirdly,  that  the  arguments  by  which  he  confirms  our  faith  in  the  certainty  of  our 
salvation  are  drawn  from  himself,  not  from  us. — William  Cowper. 

Verse  50. — "This  is  my  comfort,"  etc.  The  word  of  promise  was  David's  comfort 
because  the  word  had  quickened  him  to  receive  comfort.  The  original  is  capable 
of  another  modification  of  thought — "This  is  my  consolation  that  thy  word  hath 
quickened  me."  He  had  the  happy  experience  within  him;  he  felt  the  reviving, 
restoring,  life-giving  power  of  the  word,  as  he  read,  as  he  dwelt  upon  it,  as  he 
meditated  therein,  and  as  he  gave  himself  up  to  the  way  of  the  word.  The  believer 
has  all  God's  unfailing  promises  to  depend  upon,  and  as  he  depends  he  gains  strength 
by  his  own  happy  experiences  of  the  faithfulness  of  the  word. — John  Stephen. 

Verse  50. — "My  comfort."  "Thy  word."  God  hath  given  us  his  Scriptures,  his 
word  ;  and  the  comforts  that  are  fetched  from  thence  are  strong  ones,  because  they 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES   49   TO   56.       245 

are  his  comforts,  since  they  come  from  his  word.  The  word  of  a  prince  comforts, 
though  he  be  not  there  to  speak  it.  Though  it  be  by  a  letter,  or  by  a  messenger, 
yet  he  whose  word  it  is,  is  one  that  is  able  to  make  his  word  good.  He  is  Lord  and 
Master  of  his  word.  The  word  of  God  is  comfortable,  and  all  the  reasons  that  are 
in  it,  and  that  are  deduced  from  it,  upon  good  ground  and  consequence,  are  com 
fortable,  because  it  is  God's  word.  Those  comforts  in  God's  word,  and  reasons 
from  thence,  are  wonderful  in  variety.  There  is  comfort  from  the  liberty  of  a 
Christian,  that  he  hath  free  access  to  the  throne  of  grace  ;  comfort  from  the 
prerogatives  of  a  Christian,  that  he  is  the  child  of  God,  that  he  is  justified,  that  he 
is  the  heir  of  heaven,  and  such  like  ;  comforts  from  the  promises  of  grace,  of  the 
presence  of  God,  of  assistance  by  his  presence. — Richard  Sibbes. 

Verse  50. — "Comfort."  Nechamah,  consolation  ;  whence  the  name  of  Nehemiah 
was  derived.  The  word  occurs  only  in  Job  vi.  9. 

Verse  50. — "Comfort."  The  Hebrew  verb  rendered  to  comfort  signifies,  first,  to 
repent,  and  then  to  comfort.  And  certainly  the  sweetest  joy  is  from  the  surest 
tears.  Tears  are  the  breeders  of  spiritual  joy.  When  Hannah  had  wept,  she  went 
away,  and  was  no  more  sad.  The  bee  gathers  the  best  honey  from  the  bitterest 
herbs.  Christ  made  the  best  wine  of  water.  .  .  . 

Gospel  comforts  are,  first,  unutterable  comforts,  1  Pet.  i.  8  ;  Philip,  iv.  4. 
Secondly,  they  are  real,  John  xiv.  27  ;  all  others  are  but  seeming  comforts,  but 
painted  comforts.  Thirdly,  they  are  holy  comforts,  Isa.  Ixiv.  5  ;  Ps.  cxxxviii.  5  ; 
they  flow  from  a  Holy  Spirit,  and  nothing  can  come  from  the  Holy  Spirit  but  that 
which  is  holy.  Fourthly,  they  are  the  greatest  and  strongest  comforts,  Eph.  vi.  17. 
Few  heads  and  hearts  are  able  to  bear  them,  as  few  heads  are  able  to  bear  strong 
wines.  Fifthly,  they  reach  to  the  inward  man,  to  the  soul,  2  Thess.  ii.  17,  the  noble 
part  of  man.  "  My  soul  rejoiceth  in  God  my  Saviour."  Our  other  comforts  only 
reach  the  face  ;  they  sink  not  so  deep  as  the  heart.  Sixthly,  they  are  the  most 
soul-filling  and  soul-satisfying  comforts,  Ps.  xvi.  11,  Cant.  ii.  3.  Other  comforts 
cannot  reach  the  soul,  and  therefore  they  cannot  fill  nor  satisfy  the  soul.  Seventhly, 
they  comfort  in  saddest  distresses,  in  the  darkest  night,  and  in  the  most  stormy 
day,  Ps.  xciv.  19,  Hab.  iii.  7,  8.  Eighthly,  they  are  everlasting,  2  Thess.  ii.  16. 
The  joy  of  the  wicked  is  but  as  a  glass,  bright  and  brittle,  and  evermore  in  danger 
of  breaking  ;  but  the  joy  of  the  saints  is  lasting. — Thomas  Brooks. 

Verse  50. — "Thy  word  hath  quickened  me."  It  is  a  reviving  comfort  which 
quickeneth  the  soul.  Many  times  we  seem  to  be  dead  to  all  spiritual  operations, 
our  affections  are  damped  and  discouraged  ;  but  the  word  of  God  puts  life  into  the 
dead,  and  relieveth  us  in  our  greatest  distresses.  Sorrow  worketh  death,  but  joy 
is  the  life  of  the  soul.  Now,  when  dead  in  all  sense  and  feeling,  "  the  just  shall  live 
by  faith  "  (Hab.  ii.  4),  and  the  hope  wrought  in  us  by  the  Scriptures  is  "  a  lively 
hope  "  (1  Pet.  i.  3).  Other  things  skin  the  wound,  but  our  sore  breaketh  out  again, 
and  runneth  ;  faith  penetrateth  into  the  inwards  of  a  man,  doth  good  to  the  heart ; 
and  the  soul  reviveth  by  waiting  upon  God,  and  gets  life  and  strength. —  Thomas 
Manton. 

Verse  50. — "Thy  word  hath  quickened  me."  Here,  as  is  evident  from  the  mention 
of  "  affliction  " — and  indeed  throughout  the  Psalm — the  verb  "quicken  "  is  used 
not  merely  in  an  external  sense  of  "  preservation  from  death  "  (Hupfeld),  but  of 
"  reviving  the  heart,"  "  imparting  fresh  courage,"  etc. — J.  J.  Stewart  Perowne. 

Verse  50. — "Thy  word  hath  quickened  me."  It  made  me  alive  when  I  was  dead 
in  sin  ;  it  has  many  a  time  made  me  lively  when  I  was  dead  in  duty  ;  it  has  quickened 
me  to  that  which  is  good,  when  I  was  backward  and  averse  to  it ;  and  it  has  quickened 
me  in  that  which  is  good,  when  I  was  cold  and  indifferent. — Matthew  Henry. 

Verse  50. — (Second  Clause).  Adore  God's  distinguishing  grace,  if  you  have  felt 
the  power  and  authority  of  the  word  upon  your  conscience  ;  if  you  can  say  as  David, 
"Thy  word  hath  quickened  me."  Christian,  bless  God  that  he  has  not  only  given 
thee  his  word  to  be  a  rule  of  holiness,  but  his  grace  to  be  a  principle  of  holiness. 
Bless  God  that  he  has  not  only  written  his  word,  but  sealed  it  upon  thy  heart,  and 
made  it  effectual.  Canst  thou  say  it  is  of  divine  inspiration,  because  thou  hast  felt 
it  to  be  of  lively  operation  ?  Oh  free  grace  I  That  God  should  send  out  his  word, 
and  heal  thee  ;  that  he  should  heal  thee  and  not  others  I  That  the  same  Scripture 
which  to  them  is  a  dead  letter,  should  be  to  thee  a  savour  of  life. — Thomas  Watson. 

Verse  51. — "The  proud  have  had  me  greatly  in  derision."  The  saints  of  God  have 
complained  of  this  in  all  ages  :  David  of  his  busy  mockers  ;  the  abjects  jeered  him. 


246  EXPOSITIONS    OF    THE    PSALMS. 

Job  was  disdained  of  those  children  whose  fathers  he  would  have  scorned  to  set  with 
the  dogs  of  his  flock,  Job  xxx.  1.  Joseph  was  nicknamed  a  dreamer,  Paul  a  babbler, 
Christ  himself  a  Samaritan,  and  with  intent  of  disgrace  a  carpenter.  .  .  .  Michal 
was  barren,  yet  she  hath  too  many  children,  that  scorn  the  habit  and  exercises  of 
holiness.  There  cannot  be  a  greater  argument  of  a  foul  soul,  than  the  deriding  of 
religious  services.  Worldly  hearts  can  see  nothing  in  those  actions,  but  folly  and 
madness  ;  piety  hath  no  relish,  but  is  distasteful  to  their  palates. — Thomas  Adams. 

Verse  51. — "The  proud,"  etc.  Scoffing  proceedeth  from  pride.  Prov.  iii.  34, 
with  1  Peter  v.  5. — John  Trapp. 

Verse  51.  "Greatly."  The  word  noteth  "  continually,"  the  Septuagint  translates 
it  by  a<t>6dpa,  the  vulgar  Latin  by  usque  valde,  and  usque  longe.  They  derided  him 
with  all  possible  bitterness  ;  and  day  by  day  they  had  their  scoffs  for  him,  so  that 
it  was  both  a  grievous  and  a  perpetual  temptation. — Thomas  Manton. 

Verse  51. — "Derision."  David  tells  that  he  had  been  jeered  for  his  religion,  but 
yet  he  had  not  been  jeered  out  of  his  religion.  They  laughed  at  him  for  his  praying 
and  called  it  cant,  for  his  seriousness  and  called  it  mopishness,  for  his  strictness  and 
called  it  needless  preciseness. — Matthew  Henry. 

Verse  51. — It  is  a  great  thing  in  a  soldier  to  behave  well  under  fire  ;  but  it  is 
a  greater  thing  for  a  soldier  of  the  cross  to  be  unflinching  in  the  day  of  his  trial.  It 
does  not  hurt  the  Christian  to  have  the  dogs  bark  at  him. — William  S.  Plumer. 

Verses  50,  51. — The  life  and  vigour  infused  into  me  by  the  promise  which 
"quickened  me,"  caused  me  "not  to  decline  from  thy  law,"  even  though  "the  proud 
did  iniquitously  altogether";  doing  all  in  their  power,  through  their  jeerings  at  me, 
to  deter  me  from  its  observance. — Robert  Bellarmine. 

Verse  52. — "/  remembered  thy  judgments  of  old."  It  is  good  to  have  a  number  of 
examples  of  God's  dealings  with  his  servants  laid  up  in  the  storehouse  of  a  sanctified 
memory,  that  thereby  faith  may  be  strengthened  in  the  day  of  affliction  ;  for  so 
are  we  here  taught. — David  Dickson. 

Verse  52. — "/  remembered  thy  judgments."  He  remembered  that  at  the  beginning 
Adam,  because  of  transgression  of  the  divine  command,  was  cast  out  from  dwelling 
in  Paradise  ;  and  that  Cain,  condemned  by  the  authority  of  the  divine  sentence, 
paid  the  price  of  his  parricidal  crime  ;  that  Enoch,  caught  up  to  heaven  because  of 
his  devotion,  escaped  the  poison  of  earthly  wickedness  ;  that  Noah,  because  of 
righteousness  the  victor  of  the  deluge,  became  the  survivor  of  the  human  race  ; 
that  Abraham,  because  of  faith,  diffused  the  seed  of  his  posterity  through  the  whole 
earth  ;  that  Israel,  because  of  the  patient  bearing  of  troubles,  consecrated  a  believing 
people  by  the  sign  of  his  own  name  ;  that  David  himself,  because  of  gentleness, 
having  had  regal  honour  conferred,  was  preferred  to  his  elder  brothers. — Ambrose. 

Verse  52. — "/  remembered,"  etc.  Jerome  writes  of  that  religious  lady  Paula, 
that  she  had  got  most  of  the  Scriptures  by  heart.  We  are  bid  to  have  the  "  word 
dwell  in  "  us  :  Col.  iii.  16.  The  word  is  a  jewel  that  adorns  the  hidden  man  ;  and 
shall  we  not  remember  it  ?  "  Can  a  maid  forget  her  ornaments  ?  "  Jer.  ii.  32. 
Such  as  have  a  disease  they  call  lienteria,  in  which  the  meat  comes  up  as  fast  as  they 
eat  it,  and  stays  not  in  the  stomach,  are  not  nourished  by  it.  If  the  word  stays  not 
in  the  memory,  it  cannot  profit.  Some  can  better  remember  a  piece  of  news  than 
a  line  of  Scripture  :  their  memories  are  like  those  ponds,  where  frogs  live,  but  fish 
die. — Thomas  Watson,  in  "The  Morning  Exercises." 

Verse  52. — "I  remembered  thy  judgments,  and  have  comforted  myself."  A  case  of 
conscience  may  be  propounded  :  how  could  David  be  comforted  by  God's  judgments, 
for  it  seemeth  a  barbarous  thing  to  delight  in  the  destruction  of  any  ?  it  is  said, 
"  He  that  is  glad  at  calamities  shall  not  be  unpunished  "  (Prov.  xvii.  5). 

1.  It  must  be  remembered  that  judgment  implies  both  parts  of  God's  righteous 
dispensation,  the  deliverance  of  the  godly,  and  the  punishment  of  the  wicked.  Now, 
in  the  first  sense  there  is  no  ground  of  scruple,  for  it  is  said,  "  Judgment  shall  return 
unto  righteousness  "  (Ps.  xciv.  15)  ;  the  sufferings  of  good  men  shall  be  turned  into 
the  greatest  advantages,  as  the  context  showeth  that  God  will  not  cast  off  his  people, 
but  judgment  shall  return  unto  righteousness.  2.  Judgment,  as  it  signifieth 
punishment  of  the  wicked,  may  yet  be  a  comfort,  not  as  it  importeth  the  calamity 
of  any,  but  either, — 

(1)  When  the  wicked  is  punished,  the  snare  and  allurement  to  sin  is  taken 
away,  which  is  the  hope  of  impunity  ;  for  by  their  punishment  men  see  that  it  is 
dangerous  to  sin  against  God  :  "  When  thy  judgments  are  in  the  earth,  the  inhabitants 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES    49   TO    56.      247 

of  the  world  will  learn  righteousness  "  (Isai.  xxvi.  9)  ;    the  snare  is  removed  from 
many  a  soul. 

(2)  Their  derision  and  mockage  of  godliness  ceaseth,  they  do  no  longer  vex  and 
pierce  the  souls  of  the  godly,  saying,  "  Aha,  aha  "  (Ps.  xl.  15)  ;   it  is  as  a  wound  to 
their  heart  when  they  say,  "  Where  is  thy  God  ?  "  (Ps.  xlii.  10).     Judgment  slayeth 
this  evil. 

(3)  The  impediments  and  hindrances  of  worshipping  and  serving  God  are  taken 
away  :   when  the  nettles  are  rooted  up,  the  corn  hath  the  more  room  to  grow. 

(4)  Opportunity  of  molesting   God's    servants  is   taken   away,   and   they  are 
prevented  from  afflicting  the  church  by  their  oppressions  ;   and  so  way  is  made  for 
the  enlarging  of  Christ's  kingdom. 

(5)  Thereby  also  God's  justice    is  manifested  :    When  it  goeth  well  with  the 
righteous,  the  city  rejoiceth  :    and  when  the  wicked  perish,  there  is  shouting  " 
(Prov.  xi.  10)  ;   "  The  righteous  also  shall  see,  and  fear,  and  shall  laugh  at  him  :  lo 
this  is  the  man  that  made  not  God  his  strength  "  (Ps.  lii.  6,  7)  ;  rejoice  over  Babylon, 
"  ye  holy  apostles  and  prophets,  for  God  hath  avenged  you  on  her  "  (Rev.  xviii.  20). 
When  the  word  of  God  is  fulfilled,  surely  then  we  may  rejoice  that  his  justice  and 
truth  are  cleared. — Thomas  Manton. 

Verse  52. — The  word  mishphatim,  "judgments,"  is  used  in  Scripture  either  foir 
laws  enacted,  or  judgments  executed  according  to  those  laws.  The  one  may  be 
called  the  judgments  of  his  mouth,  as,  "  Remember  his  marvellous  works  that  he 
hath  done  ;  his  wonders,  and  the  judgments  of  his  mouth  "  (Ps.  cv.  5),  the  other, 
the  judgments  of  his  hand.  As  both  will  bear  the  name  of  judgments,  so  both  may 
be  said  to  be  "of  old."  His  decrees  and  statutes  which  have  an  eternal  equity  in 
them,  and  were  graven  upon  the  heart  of  man  in  innocency,  may  well  be  said  to  be 
of  old  :  and  because  from  the  beginning  of  the  world  God  hath  been  punishing  the 
wicked,  and  delivering  the  godly  in  due  time,  his  judiciary  dispensations  may  be 
said  to  be  so  also.  The  matter  is  not  much,  whether  we  interpret  it  of  either  his 
statutes  or  decrees,  for  they  both  contain  matter  of  comfort,  and  we  may  see  the 
ruin  of  the  wicked  in  the  word,  if  we  see  it  not  in  providence.  Yet  I  rather  interpret 
it  of  those  righteous  acts  recorded  in  Scripture,  which  God  as  a  just  judge  hath 
executed  in  all  ages,  according  to  the  promises  and  threatenings  annexed  to  his  laws. 
Only  in  that  sense  I  must  note  to  you,  judgments  imply  his  mercies  in  the  deliverance 
of  his  righteous  servants,  as  well  as  his  punishments  on  the  wicked  :  the  seasonable 
interpositions  of  his  relief  for  the  one  in  their  greatest  distresses,  as  well  as  his  just 
vengeance  on  the  other  notwithstanding  their  highest  prosperities. — Thomas  Manton. 

Verses  52,  55. — "/  remembered  thy  judgments,"  "thy  name  in  the  night."  Thomas 
Fuller  thus  writes  in  his  "  David's  Heartie  Repentance  "  : — 

"  For  sundry  duties  he  did  dayes  devide, 

Making  exchange  of  worke  his  recreation  ; 

For  prayer  he  set  the  precious  morne  aside, 

The  mid-day  he  bequeathed  to  meditation  : 
Sweete  sacred  stories  he  reserved  for  night, 
To  reade  of  Moses'  meeknes,  Sampson's  might: 
These  were  his  joy,  these  onely  his  delight." 

Verse  53. — "Horror  hath  taken  hold  upon  me  because  of  the  wicked."  I  have  had 
clear  views  of  eternity ;  have  seen  the  blessedness  of  the  godly,  in  some  measure ; 
and  have  longed  to  share  their  happy  state  ;  as  well  as  been  comfortably  satisfied 
that  through  grace  I  shall  do  so  ;  but,  oh,  what  anguish  is  raised  in  my  mind,  to 
think  of  an  eternity  for  those  who  are  Christless,  for  those  who  are  mistaken,  and 
who  bring  their  false  hopes  to  the  grave  with  them  1  The  sight  was  so  dreadful  I 
could  by  no  means  bear  it :  my  thoughts  recoiled,  and  I  said,  (under  a  more  affecting 
sense  than  ever  before,)  "  Who  can  dwell  with  everlasting  burnings  ?  " — David 
Brainerd,  1718—1747. 

Verse  53. — "Horror  hath  taken  hold  upon  me,"  etc.  Oh  who  can  express  what 
the  state  of  a  soul  in  such  circumstances  is  1  All  that  we  can  possibly  say  about 
it  gives  but  a  very  feeble,  faint  representation  of  it ;  it  is  inexpressible  and  incon 
ceivable  ;  for  who  knows  the  power  of  God's  anger  ? 

How  dreadful  is  the  state  of  those  that  are  daily  and  hourly  in  danger  of  this 
great  wrath  and  infinite  misery  1  But  this  is  the  dismal  case  of  every  soul  in  this 
congregation  that  has  not  been  born  again,  however  moral  and  strict,  sober  and 
religious,  they  may  otherwise  be.  Oh  that  you  would  consider  it,  whether  you  be 


248  EXPOSITIONS    OF    THE    PSALMS. 

young  or  old  I  There  is  reason  to  think,  that  there  are  many  in  this  congregation 
now  hearing  this  discourse,  that  will  actually  be  the  subjects  of  this  very  misery  to 
all  eternity.  We  know  not  who  they  are,  or  in  what  seats  they  sit,  or  what  thoughts 
they  now  have.  It  may  be  they  are  now  at  ease,  and  hear  all  these  things  without 
much  disturbance,  and  are  now  flattering  themselves  that  they  are  not  the  persons, 
promising  themselves  that  they  shall  escape.  If  we  knew  that  there  was  one  person, 
and  but  one,  in  the  whole  congregation,  that  was  to  be  the  subject  of  this  misery, 
what  an  awful  thing  would  it  be  to  think  of  !  If  we  knew  who  it  was,  what  an  awful 
sight  would  it  be  to  see  such  a  person  I  How  might  all  the  rest  of  the  congregation 
lift  up  a  lamentable  and  bitter  cry  over  him  1  But,  alas  !  instead  of  one,  how  many 
is  it  likely  will  remember  this  discourse  in  hell  I — Jonathan  Edwards,  in  a  Sermon 
entitled,  "Sinners  in  the  Hands  of  an  angry  God." 

Verse  53. — "Horror."  .W?t,  zildphah,  properly  signifies  the  pestilential  burning 
wind  called  by  the  Arabs  simoon  (see  Ps.  xi.  6) ;  and  is  here  used  in  a  figurative 
sense  for  the  most  horrid  mental  distress  ;  and  strongly  marks  the  idea  the  Psalmist 
had  of  the  corrupting,  pestilential,  and  destructive  nature  of  sin. — Note  in  Bagster's 
Comprehensive  Bible. 

Verse  53. — "Horror."  The  word  for  "horror  "  signifieth  also  a  tempest  or  storm. 
Translations  vary  ;  some  read  it,  as  Junius,  "  a  storm  overtaking  one"  ;  Ainsworth, 
"  a  burning  horror  hath  seized  me,"  and  expoundeth  it  a  storm  of  terror  and  dismay. 
The  Septuagint,  aOv/j-ia.  KUT^  M*,  "  faintness  and  dejection  of  mind  hath  possessed 
me  "  ;  our  own  translation,  "  I  am  horribly  afraid  "  ;  all  translations,  as  well  as 
the  original  word,  imply  a  great  trouble  of  mind,  and  a  vehement  commotion  ;  like 
a  storm,  it  was  matter  of  disquiet  and  trembling  to  David. — Thomas  Manton. 

Verse  53. — "Because  of  the  wicked  that  forsake  thy  law."  David  grieved,  not 
because  he  was  himself  attacked  ;  but  because  the  law  of  God  was  forsaken  ;  and 
he  bewailed  the  condemnation  of  those  who  so  did,  because  they  are  lost  to  God. 
Just  as  a  good  father  in  the  madness  of  his  son,  when  he  is  ill-used  by  him,  mourns 
not  his  own  but  the  misery  of  the  diseased  ;  and  he  grieves  at  the  contumely,  not 
because  it  is  cast  on  himself,  but  because  the  diseased  person  knows  not  what  he 
does  in  his  madness  :  so  a  good  man,  when  he  sees  a  sinner  neither  reverence  nor 
honour  the  grey  hairs  of  a  parent,  that  to  his  face  he  can  insult  him,  that  he  does 
not  know  in  the  madness  of  sinning  what  unbecoming  and  shameful  things  he  does, 
grieves  for  him  as  one  on  the  point  of  death,  laments  him  as  one  despaired  of  by  the 
physicians.  As  a  good  physician  in  the  first  place  advises,  then,  even  if  he  receive 
hard  words,  though  he  be  beaten,  nevertheless  as  the  man  is  ill  he  bears  with  him  ; 
and  if  he  be  cursed  he  does  not  leave  ;  and  any  medicine  that  may  be  applied  he 
does  not  refuse  ;  nor  does  he  go  away  as  from  a  stubborn  fellow,  but  strives  with 
all  diligence  to  heal  him  as  one  that  has  deserved  well  from  him,  exercising  not  only 
the  skill  of  science  but  also  benignity  of  disposition.  Even  so,  a  righteous  man, 
when  he  is  treated  with  contempt,  does  not  turn  away,  but  when  he  is  calumniated 
he  regards  it  as  madness,  not  as  depravity  ;  and  desires  rather  to  apply  his  own 
remedy  to  the  wound,  and  sympathises,  and  grieves  not  for  himself,  but  for  him 
who  labours  under  an  incurable  disease. — Ambrose. 

Verse  53. — "The  wicked  that  forsake  thy  law" ;  not  only  transgress  the  law  of 
the  Lord,  as  every  man  does,  more  or  less  ;  but  wilfully  and  obstinately  despise  it, 
and  cast  it  behind  their  backs,  and  live  in  a  continued  course  of  disobedience  to  it ; 
or  who  apostatize  from  the  doctrine  of  the  word  of  God  ;  wilfully  deny  the  truth, 
after  they  have  had  a  speculative  knowledge  of  it,  whose  punishment  is  very  grievous 
(Heb.  x.  26 — 29)  ;  and  now  partly  because  of  the  daring  impiety  of  wicked  men, 
who  stretch  out  their  hands  against  God,  and  strengthen  themselves  against  the 
Almighty,  and  run  upon  him,  even  on  the  thick  bosses  of  his  bucklers  :  because  of 
the  shocking  nature  of  their  sin,  the  sad  examples  thereby  set  to  others,  the  detriment 
they  are  to  themselves,  and  the  dishonour  they  bring  to  God  ;  and  partly  because 
of  the  dreadful  punishment  that  shall  be  inflicted  on  them  here,  and  especially 
hereafter,  when  a  horrible  tempest  of  wrath  will  come  upon  them.  Hence  such 
trembling  seized  the  Psalmist :  and  often  so  it  is,  that  good  men  tremble  more  for 
the  wicked  than  they  do  for  themselves  :  see  verse  120. — John  Gill. 

Verse  54. — "Thy  statutes  have  been  my  songs."  The  Psalmist  rejoiced,  doubtless, 
as  the  good  do  now,  1.  In  law  itself  ;  law,  as  a  rule  of  order  ;  law  as  a  guide  of 
conduct;  law,  as  a  security  for  safety.  2.  In  such  a  li.w  as  that  of  God — so  pure, 
so  holy,  so  fitted  to  promote  the  happiness  of  man.  3.  In  the  stability  of  that  law, 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    49    TO    56     249 

as  constituting  his  own  personal  security,  the  ground  of  his  hope.  4.  In  law  in  its 
influence  on  the  universe,  preserving  order  and  securing  harmony. — Albert 
Barnes. 

Verse  54. — "Thy  statutes  have  been  my  songs."  In  the  early  ages  it  was  customary 
to  versify  the  laws,  that  the  people  might  learn  them  by  heart,  and  sing  them. — 
William*. 

Verse  54. — "  Thy  statutes  have  been  my  songs."  God's  statutes  are  here  his  "songs," 
which  give  him  spiritual  refreshing,  sweeten  the  hardships  of  the  pilgrimage,  and 
measure  and  hasten  his  steps. — Franz  Delitzsch. 

Verse  54. — "Songs."  Travellers  sing  to  deceive  the  tediousness  of  the  way  ; 
so  did  David  ;  and  hereby  he  solaced  himself  under  that  horror  which  he  speaks 
of  in  verse  53.  Great  is  the  comfort  that  cometh  in  by  singing  of  Psalms  with  grace 
in  our  hearts. — John  Trapp. 

Verse  54. — "Songs." 

"  Such  songs  have  power  to  quiet 

The  restless  pulse  of  care, 

And  come  like  the  benediction 

That  follows  after  prayer. 

"  And  the  night  shall  be  filled  with  music, 

And  the  cares  that  infest  the  day 
Shall  fold  their  tents  like  the  Arabs, 
And  as  silently  steal  away." 

Henry  Wadsworth  Longfellow. 

Verse  54. — "Songs  in  the  house  of  my  pilgrimage."  Wherefore  is  everything  like 
warmth  in  religion  branded  with  the  name  of  enthusiasm  ?  Warmth  is  expected  in 
the  poet,  in  the  musician,  in  the  scholar,  in  the  lover — and  even  in  the  tradesman 
it  is  allowed,  if  not  commended — why  then  is  it  condemned  in  the  concerns  of  the 
soul — a  subject  which,  infinitely  above  all  others,  demands  and  deserves  all  the 
energy  of  the  mind  ?  Would  a  prisoner  exult  at  the  proclamation  of  deliverance, 
and  is  the  redeemed  sinner  to  walk  forth  from  his  bondage,  unmoved,  unaffected, 
without  gratitude  or  joy  ?  No,  "  Ye  shall  go  out  with  joy,  and  be  led  forth  with 
peace  :  the  mountains  and  the  hills  shall  break  forth  before  you  into  singing,  and 
all  the  trees  of  the  field  shall  clap  their  hands."  Shall  the  condemned  criminal  feel 
I  know  not  what  emotions,  when  instead  of  the  execution  of  the  sentence  he  receives 
a  pardon  ?  and  is  the  absolved  transgressor  to  be  senseless  and  silent  ?  No.  "  Being 
justified  by  faith,  we  have  peace  with  God  through  our  Lord  Jesus  Christ :  by  whom 
also  we  have  access  by  faith  into  this  grace  wherein  we  stand,  and  rejoice  in  hope  of  the 
glory  of  God.  And  not  only  so,  but  we  glory  in  tribulations  also  :  and  not  only  so, 
but  we  also  joy  in  God  through  our  Lord  Jesus  Christ,  by  whom  we  have  now  received 
the  atonement." 

Other  travellers  are  accustomed  to  relieve  the  tediousness  of  their  journey  with 
a  song.  The  Israelites,  when  they  repaired  from  the  extremities  of  the  country 
three  times  a  year  to  Jerusalem  to  worship,  had  songs  appointed  for  the  purpose, 
and  travelled  singing  as  they  went.  And  of  the  righteous  it  is  said,  "  They  shall 
sing  in  the  ways  of  the  Lord.  The  redeemed  of  the  Lord  shall  return,  and  come  to 
Zion  with  songs  ;  and  everlasting  joy  shall  be  upon  their  heads." — William  Jay. 

Verse  54. — "Songs  in  the  house  of  my  pilgrimage."  See  how  the  Lord  in  his  wise 
dispensation  attempers  himself  to  our  infirmities.  Our  life  is  subject  to  many 
changes,  and  God  by  his  word  hath  provided  for  us  also  many  instructions  and 
remedies.  Every  cross  hath  its  own  remedy,  and  every  state  of  life  its  own  instruction. 
Sometimes  our  grief  is  so  great  that  we  cannot  sing  ;  then  let  us  pray  :  sometimes 
our  deliverance  so  joyful  that  we  must  break  out  in  thanksgiving  ;  then  let  us  sing. 
"  If  any  man  among  you  be  afflicted,  let  him  pray  ;  if  he  be  merry,  let  him  sing." 
Prayers  for  every  cross,  and  psalms  for  every  deliverance,  hath  God  by  his  own  Spirit 
penned  for  us  ;  so  that  now  we  are  more  than  inexcusable  if  we  fail  in  this  duty. — 
William  Cowper. 

Verse  54. — "In  the  house  of  my  pilgrimage."  According  to  the  original,  "the 
house  of  my  pilgrimages ";  that  is,  whatever  places  I  have  wandered  to  during 
Saul's  persecution  of  me. — Samuel  Burder. 

Verse  54. — "In  the  house  of  my  pilgrimage."  Vatablus  expounds  this  of  his 
banishment  amongst  the  Philistines  ;  that  when  he  was  put  from  his  native  country 
and  kindred,  and  all  other  comforts  failed  him,  the  word  of  the  Lord  furnished 


250  EXPOSITIONS    OF    THE    PSALMS. 

matter  of  joy  to  him.  And  indeed,  the  banishment  of  God's  servants  may  cast 
them  far  from  their  kindred  and  acquaintance  ;  but  it  chaseth  them  nearer  to  the 
Lord,  and  the  Lord  nearer  to  them.  Proof  of  this  in  Jacob,  when  he  was  banished 
and  lay  without,  all  night  in  the  fields,  he  found  a  more  familiar  presence  of  God 
than  he  did  when  he  slept  in  the  tent  with  father  and  mother. 

But  we  may  rather,  with  Basil,  refer  it  to  the  whole  time  of  David's  mortal  life  : 
omnem  vitam  suam  peregrinationem  vocare  arbitror.  So  Jacob  acknowledgeth  to 
Pharaoh,  that  his  life  was  a  pilgrimage  ;  and  Abraham  and  Isaac  dwelt  in  the  world 
as  strangers. 

S.  Peter  therefore  teacheth  us  as  pilgrims  to  abstain  from  the  lusts  of  the  flesh  ; 
and  S.  Paul,  to  use  this  world  as  if  we  used  it  not ;  for  the  fashion  thereof  goeth 
away.  Many  ways  are  we  taught  this  lesson  ;  but  slow  are  we  to  learn  it.  Alas, 
what  folly  is  this,  that  a  man  should  desire  to  dwell  in  the  earth,  when  God  calleth 
him  to  be  a  citizen  of  heaven  !  Yet  great  is  the  comfort  we  have  of  this,  thc»t  the 
houses  wherein  we  lodge  upon  earth  are  but  houses  of  our  pilgrimage.  The  faithful 
Israelites  endured  their  bondage  in  Egypt  the  more  patiently,  because  they  knew 
they  were  to  be  delivered  from  it.  If  the  houses  of  our  servitude  were  eternal 
mansions,  how  lamentable  were  our  condition  I  But  God  be  thanked,  they  are  but 
wayfaring  cottages,  and  houses  of  our  pilgrimage.  Such  a  house  was  the  womb  of 
our  mother  :  if  we  had  been  enclosed  there  for  ever,  what  burden  had  it  been  to 
her,  what  bondage  to  ourselves  I  Such  a  house  will  be  the  grave  ;  of  the  which  we 
must  all  say  with  Job,  "  The  grave  shall  be  my  house,  and  I  shall  make  my  bed  in 
the  dark."  If  we  were  there  to  abide  for  ever,  how  comfortless  were  our  estate. 
But,  God  be  praised,  our  mansion  house  is  above  ;  and  the  houses  we  exchange 
here  on  earth  are  but  the  houses  of  our  pilgrimage  ;  and  happy  is  he  who  can  so 
live  in  the  world  as  esteeming  himself  in  his  own  house,  in  his  own  bed,  yea,  in  his 
own  body,  to  be  but  a  stranger,  in  respect  of  his  absence  from  the  Lord. — William 
Cowper. 

Verse  54. — "My  pilgrimage."  If  men  have  been  termed  pilgrims,  and  life  a 
journey,  then  we  may  add  that  the  Christian  pilgrimage  far  surpasses  all  others  in 
the  following  important  particulars  : — in  the  goodness  of  the  road,  in  the  beauty  of 
the  prospects,  in  the  excellence  of  the  company,  and  in  the  vast  superiority  of  the 
accommodation  provided  for  the  Christian  traveller  when  he  has  finished  his  course. — 
H.  G.  Salter,  in  "The  Book  of  Illustrations,"  1840. 

Verse  55. — "/  have  remembered  thy  name,  0  LORD,  in  the  night,"  etc.  As  the 
second  clause  of  the  verse  depends  on  the  first,  I  consider  the  whole  verse  as  setting 
forth  one  and  the  same  truth  ;  and,  therefore,  the  prophet  means  that  he  was  induced, 
by  the  remembrance  he  had  of  God,  to  keep  the  law.  Contempt  of  the  law  originates 
in  this,  that  few  have  any  regard  for  God  ;  and  hence,  the  Scripture,  in  condemning 
the  impiety  of  men,  declares  that  they  have  forgotten  God  (Psalm  1.  22  ;  Ixxviii.  11  ; 
cvi.  21)  .... 

The  word  "night "  is  not  intended  by  him  to  mean  the  remembering  of  God 
merely  for  a  short  time,  but  a  perpetual  remembrance  of  him  ;  he,  however,  refers 
to  that  season  in  particular,  because  then  almost  all  our  senses  are  overpowered 
with  sleep.  "  When  other  men  are  sleeping,  God  occurs  to  my  thoughts  during 
my  sleep."  He  has  another  reason  for  alluding  to  the  night-season, — that  we  may 
be  apprised,  that  though  there  was  none  to  observe  him,  and  none  to  put  him  in 
remembrance  of  it ;  yea,  though  he  was  shrouded  in  darkness,  yet  he  was  as  solicitous 
to  cherish  the  remembrance  of  God  as  if  he  occupied  the  most  public  and  conspicuous 
place. — John  Calvin. 

Verse  55. — "/  have  remembered  thy  name  in  the  night,"  and  therefore  I  "have  kept 
thy  law  "  all  day. — Matthew  Henry. 

Verse  55. — "/  have  remembered  thy  name,  0  LORD,  in  the  night."  This  verse 
contains  a  new  protestation  of  his  honest  affection  toward  the  word  of  God.  Wherein, 
first,  let  us  mark  his  sincerity ;  he  was  religious  not  only  in  public,  but  in  private  ; 
for  private  exercises  are  the  surest  trials  of  true  religion.  In  public,  oftentimes 
hypocrisy  carries  men  to  simulate  that  which  they  are  not ;  it  is  not  so  in  the  private 
devotion  ;  for  then,  either  doth  a  man,  if  he  make  no  conscience  of  God's  worship, 
utterly  neglect  it,  because  there  is  no  eye  of  man  to  see  him  ;  or  otherwise,  if  he  be 
indeed  religious,  even  in  private  he  presents  his  heart  to  God,  seeking  it  to  be  approved 
by  him  ;  for  his  "  praise  is  not  of  man,  but  of  God." 

Again,  this  argueth  his  fervency  in  religion  :    for  as  elsewhere  he  protests  that 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES    49   TO    56.      251 

he  loved  the  word  more  than  his  appointed  food  ;  so  here  he  protests  that  he  gave 
up  his  night's  rest  that  he  might  meditate  in  the  word.  But  now,  so  far  is  zeal 
decayed  in  professors,  that  they  will  not  forego  their  superfluities,  far  less  their 
needful  refreshment,  for  love  of  the  word  of  God. — William  Coivper. 

Verse  55.  "Thy  name,  O  Lord."  The  "name  "  of  the  Lord  is  his  character,  his 
nature,  his  attributes,  the  manifestations  he  hath  made  of  his  holiness,  his  wisdom, 
goodness  and  truth. — John  Stephen. 

Verse  55. — "In  the  night."  First,  that  is,  continually,  because  he  remembered 
God  in  the  day  also.  Secondly,  sincerely,  because  he  avoided  the  applause  of  men. 
Thirdly,  cheerfully,  because  the  heaviness  of  natural  sleep  could  not  overcome  him. 
All  these  show  that  he  was  intensely  given  to  the  word  ;  as  we  see  men  of  the  world 
will  take  some  part  of  the  night  for  their  delights.  And  in  that  he  did  keep  God's 
testimonies  in  the  night,  he  showeth  that  he  was  the  same  in  secret  that  he  was  in 
the  light ;  whereby  he  condemned  all  those  that  will  cover  their  wickedness  with 
the  dark.  Let  us  examine  ourselves  whether  we  have  broken  our  sleeps  to  call 
upon  God,  as  we  have  to  fulfil  our  pleasures. — Richard  Greenham. 

Verse  55. — "In  the  night."  Pastor  Harms  of  Hermansburg  used  to  preach  and 
pray  and  instruct  his  people  for  nine  hours  on  the  Sabbath.  And  then  when  his  mind 
was  utterly  exhausted,  and  his  whole  body  was  thrilling  with  pain,  and  he  seemed 
almost  dying  for  the  want  of  rest,  he  could  get  no  sleep.  But  he  used  to  say  that 
he  loved  to  lie  awake  all  night  in  the  silence  and  darkness  and  think  of  Jesus.  The 
night  put  away  everything  else  from  his  thoughts,  and  left  his  heart  free  to  commune 
with  the  One  whom  his  soul  most  devoutly  loved,  and  who  visited  and  comforted 
his  weary  disciple  in  the  night  watches.  And  so  God's  children  have  often  enjoyed 
rare  seasons  of  communion  with  him  in  the  solitude  of  exile,  in  the  deep  gloom  of 
the  dungeon,  in  the  perpetual  night  of  blindness,  and  at  times  when  all  voices  and 
instructions  from  the  world  have  been  most  completely  cut  off,  and  the  soul  has 
been  left  alone  with  God. — Daniel  March,  in  "Night  unto  Night."  1880. 

Verse  55. — "In  the  night."  There  is  never  a  time  in  which  it  is  not  proper  to 
turn  to  God  and  think  on  his  name.  In  the  darkness  of  midnight,  in  the  darkness 
of  mental  depression,  in  the  darkness  of  outward  providences,  God  is  still  a  fitting 
theme. — William  S.  Plumer. 

Verse  55.— "The  night."— 

"  Dear  night  !   this  world's  defeat  ; 
The  stop  to  busy  fools ;    Care's  check  and  curb  ; 
The  day  of  spirits  ;    my  soul's  calm  retreat 

Which  none  disturb  ! 
Christ's  progress,  and  his  prayer  time  ; 
The  hours  to  which  high  heaven  doth  chime. 

"  God's  silent,  searching  flight ; 
When  my  Lord's  head  is  filled  with  dew,  and  all 
His  locks  are  wet  with  the  clear  drops  of  night  ; 

His  still,  soft  call ; 

His  knocking  time  ;    the  soul's  dumb  watch, 
When  spirits  their  fair  kindred  catch." 

Henry  Vaughan,  1621—1695. 

Verse  55. — "And  have  kept  thy  law";  though  imperfectly,  yet  spiritually, 
sincerely,  heartily,  and  from  a  principle  of  love  and  gratitude,  and  with  a  view  to 
the  glory  of  God,  and  without  mercenary,  sinister  ends. — John  Gill. 

Verse  55. — "And  have  kept  thy  law."  Hours  of  secret  fellowship  with  God  must 
issue  in  the  desire  of  increased  conformity  to  his  holy  will.  It  is  the  remembrance 
of  God  that  leads  to  the  keeping  of  his  laws,  as  it  is  forgetfulness  of  God  that  fosters 
every  species  of  transgression. — John  Morison. 

Verse  55. — "And  have  kept."  The  verb  is  in  the  future,  and  perhaps  is  better  so 
rendered,  thus  making  it  the  expression  of  a  solemn,  deliberate  purpose  to  continue, 
his  obedience. — William  S.  Plumer. 

Verses  55,  56. — He  that  delights  to  keep  God's  law,  God  will  give  him  more  grace 
to  keep  it,  according  to  that  remarkable  text,  "/  have  remembered  thy  name,  0  LORD, 
in  the  night,  and  have  kept  thy  law.  This  I  had,  because  I  kept  thy  precepts."  What 
had  David  for  keeping  God's  precepts  ?  He  had  power  to  keep  his  law  ;  that  is, 
to  grow  and  increase  in  keeping  of  it.  As  the  prophet  (Hosea  vi.  3)  speaks  of  the 


252  EXPOSITIONS    OF    THE    PSALMS. 

knowledge  of  God  :  "  Then  shall  we  know,  if  we  follow  on  to  know  the  Lord"; 
that  is,  if  we  industriously  labour  to  know  God,  we  shall  have  this  reward,  to  be 
made  able  to  know  him  more.  So  may  I  say  of  the  grace  of  God  :  he  that  delights 
to  keep  God's  law  shall  have  his  reward, — to  be  enabled  to  keep  it  more  perfectly. 
A  true  delight  in  God's  word  is  grace  increasing.  Grace  is  the  mother  of  all  true 
joy  (Isai.  xxxii.  17),  and  joy  is  as  the  daughter,  and  the  mother  and  daughter  live 
and  die  together.— Edmund  Calamy  (1600—1666),  in  "The  Godly  Man's  Ark." 

Verse  56. — "This  I  had,  because  I  kept  thy  precepts."  As  sin  is  a  punishment  of 
sin,  and  the  wicked  waxeth  ever  worse  and  worse  ;  so  godliness  is  the  recompense 
of  godliness.  The  right  use  of  one  talent  increaseth  more,  and  the  beginnings  of 
godliness  are  blessed  with  a  growth  of  godliness.  David's  good  exercises  here  held 
him  in  memory  of  his  God,  and  the  memory  of  God  made  him  more  godly  and 
religious. — William  Cowper. 

Verse  56. — "This  I  had,"  etc.  The  Rabbins  have  an  analogous  saying, — The 
reward  of  a  precept  is  a  precept ;  or,  A  precept  draws  a  precept.  The  meaning  of 
which  is,  that  he  who  keeps  one  precept,  to  him  God  grants,  as  if  by  way  of  reward, 
the  ability  to  keep  another  and  more  difficult  precept.  The  contrary  to  this  is  that 
other  saying  of  the  Rabbins,  that  the  reward  of  a  sin  is  a  sin  ;  or,  Transgression 
draws  transgression. — Simon  de  Muis,  1587 — 1644. 

Verse  56. — "This  I  had,"  that  is,  this  happened  to  me,  etc.  I  experienced  many 
evils  and  adversities  ;  but,  on  the  other  hand,  I  drew  sweetest  consolations  from 
the  word,  and  I  was  crowned  with  many  blessings  from  God. 

Others  thus  render  it,  This  is  my  business,  This  I  care  for  and  desire,  to  keep 
thy  commandments  ;  i.e.,  to  hold  fast  the  doctrine  incorrupt  with  faith  and  a  good 
conscience. — D.  H.  Mollerus. 

Verse  56. — "This  I  had,"  etc.  I  had  the  comfort  of  keeping  thy  law  because  I 
kept  it.  God's  work  is  its  own  wages. — Matthew  Henry. 

Verse  56. — "This  I  had,"  etc.  What  is  that?  This  comfort  I  had,  this 
supportation  I  had  in  all  my  afflictions,  this  consolation  I  had,  this  sweet  communion 
with  God  I  had.  Why  ?  "Because  I  kept  thy  precepts,"  I  obeyed  thy  will.  Look, 
how  much  obedience  is  yielded  to  the  commands  of  God,  so  much  comfort  doth  flow 
into  the  soul :  God  usually  gives  in  comforts  proportionably  to  our  obedience. 
O  the  sweet,  soul-satisfying  consolation  a  child  of  God  finds  in  the  ways  of  God,  and 
in  doing  the  will  of  God,  especially  when  he  lies  on  his  death-bed  ;  then  it  will  be 
sweeter  to  him  than  honey  and  the  honeycomb  ;  then  will  he  say  with  good  king 
Hezekiah,  when  he  lay  upon  his  death-bed,  "  Lord,  remember  how  I  have  walked 
before  thee  in  truth,  and  with  a  perfect  heart,  and  have  done  that  which  was  good 
in  thy  sight."  O  the  sweet  satisfaction  that  a  soul  shall  find  in  God,  when  he  comes 
to  appear  before  God  ! — James  Nalton,  1664. 

Verse  56. — "This  I  had,"  etc.  Or,  "  This  was  my  consolation,  that  I  kept  thy 
precepts  ;  "  which  is  nearly  the  reading  of  the  Syriac,  and  renders  the  sense  more 
complete. — Note  in  Bagster's  Comprehensive  Bible. 

Verse  56. — "This  I  had,"  etc.  When  I  hear  the  faithful  people  of  God  telling 
of  his  love,  and  saying — "This  I  had,"  must  I  not,  if  unable  to  join  their  cheerful 
acknowledgment,  trace  it  to  my  unfaithful  walk,  and  say — "  This  I  had  not " — 
because  I  have  failed  in  obedience  to  thy  precepts  ;  because  I  have  been  careless 
and  self-indulgent ;  because  I  have  slighted  thy  love  ;  because  I  have  "  grieved 
thy  Holy  Spirit,"  and  forgotten  to  "  ask  for  the  old  paths,  that  I  might  walk  therein, 
and  find  rest  to  my  soul  "?  Jer.  vi.  16. — Charles  Bridges. 

Verse  56. — David  saith  indefinitely,  "  This  I  had" ;  not  telling  us  what  good  or 
privilege  it  was  ;  only  in  the  general,  it  was  some  benefit  that  accrued  to  him  in  this 
life.  He  doth  not  say,  This  I  hope  for  ;  but,  "This  I  had ;  "  and  therefore  he  doth 
not  speak  of  the  full  reward  in  the  life  to  come.  In  heaven  we  come  to  receive  the 
full  reward  of  obedience  ;  but  a  close  walker,  that  waiteth  upon  God  in  an  humble 
and  constant  obedience,  shall  have  sufficient  encouragement  even  in  this  life.  Not 
only  he  shall  be  blessed,  but  he  is  blessed  ;  he  hath  something  on  hand  as  well  as 
in  hope  :  as  David  saith  in  this  the  119th  Psalm,  not  only  he  shall  be  blessed,  but 
he  is  blessed  ;  as  they  that  travelled  towards  Zion,  they  met  with  a  well  by  the 
way  :  "  Who  passing  through  the  valley  of  Baca  make  it  a  well ;  the  rain  also  filleth 
the  pools  "  (Ps.  Ixxxiv.  6).  In  a  dry  and  barren  wilderness,  through  which  they 
were  to  pass,  they  were  not  left  wholly  comfortless,  but  met  with  a  well  or  a  cistern  ; 
that  is,  they  had  some  comfort  vouchsafed  to  them  before  they  came  to  enjoy  God's 


PSALM    ONE   HUNDRED   AND   NINETEEN— VERSES   49   TO    56.       253 

presence  in  Zion  ;  some  refreshments  they  had  by  the  way.  As  servants,  that, 
besides  their  wages,  have  their  veils  ;  so,  besides  the  recompense  of  reward  hereafter, 
we  have  our  present  comforts  and  supports  during  our  course  of  service,  which  are 
enough  to  counterbalance  all  worldly  joys,  and  outweigh  the  greatest  pleasures  that 
men  can  expect  in  the  way  of  sin.  In  the  benefits  that  believers  find  by  walking 
with  God  in  a  course  of  obedience  every  one  can  say,  "This  I  had,  because  I  kept 
thy  precepts." — Thomas  Manton 


254  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF    VERSES    57   TO   64. 

rHOU  art  my  portion,  O  LORD  :  I  have  said  that  I  would  keep  thy  words. 
58  I  intreated  thy  favour  with   my  whole  heart :    be  merciful  unto 
me  according  to  thy  word. 

59  I  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies. 

60  I  made  haste,  and  delayed  not  to  keep  thy  commandments. 

61  The  bands  of  the  wicked  have  robbed  me  :    but  I  have  not  forgotten 
thy  law. 

62  At  midnight  I  will  rise  to  give  thanks  unto  thee  because  of  thy  righteous 
judgments. 

63  I  aw  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep 
thy  precepts. 

64  The  earth,  O  LORD,  is  full  of  thy  mercy  :   teach  me  thy  statutes. 

In  this  section  the  Psalmist  seems  to  take  firm  hold  upon  God  himself ;  appro 
priating  him  (57),  crying  out  for  him  (58),  returning  to  him  (59),  solacing  himself 
in  him  (61,  62),  associating  with  his  people  (63),  and  sighing  for  personal  experience 
of  his  goodness  (64).  Note  how  the  first  verse  of  this  octave  is  linked  to  the  last 
of  the  former  one,  of  which  indeed  it  is  an  expanded  repetition.  "  This  I  had  because 
I  kept  thy  precepts.  Thou  art  my  portion,  O  Lord  :  I  have  said  that  I  would  keep 
thy  words." 

57.  "Thou  art  my  portion,  0  LORD."  A  broken  sentence.  The  translators 
have  mended  it  by  insertions,  but  perhaps  it  had  been  better  to  have  left  it  alone, 
and  then  it  would  have  appeared  as  an  exclamation, — "  My  portion,  O  Lord  I  " 
The  poet  is  lost  in  wonder  while  he  sees  that  the  great  and  glorious  God  is  all  his 
own  1  Well  might  he  be  so,  for  there  is  no  possession  like  Jehovah  himself.  The 
form  of  the  sentence  expresses  joyous  recognition  and  appropriation, — "  My  portion, 
O  Jehovah  1  "  David  had  often  seen  the  prey  divided,  and  heard  the  victors 
shouting  over  it ;  here  he  rejoices  as  one  who  seizes  his  share  of  the  spoil ;  he  chooses 
the  Lord  to  be  his  part  of  the  treasure.  Like  the  Levites,  he  took  God  to  be  his 
portion,  and  left  other  matters  to  those  who  coveted  them.  This  is  a  large  and  lasting 
heritage,  for  it  includes  all,  and  more  than  all,  and  it  outlasts  all ;  and  yet  no  man 
chooses  it  for  himself  until  God  has  chosen  and  renewed  him.  Who  that  is  truly 
wise  could  hesitate  for  a  moment  when  the  infinitely  blessed  God  is  set  before  him 
to  be  the  object  of  his  choice  ?  David  leaped  at  the  opportunity,  and  grasped  the 
priceless  boon.  Our  author  here  dares  exhibit  the  title-deeds  of  his  portion  before 
the  eye  of  the  Lord  himself,  for  he  addresses  his  joyful  utterance  directly  to  God 
whom  he  boldly  calls  his  own.  With  much  else  to  choose  from,  for  he  was  a  king, 
and  a  man  of  great  resources,  he  deliberately  turns  from  all  the  treasures  of  the 
world,  and  declares  that  the  Lord,  even  Jehovah,  is  his  portion. 

"/  have  said  that  I  would  keep  thy  words."  We  cannot  always  look  back  with 
comfort  upon  what  we  have  said,  but  in  this  instance  David  had  spoken  wisely 
and  well.  He  had  declared  his  choice  :  he  preferred  the  word  of  God  to  the  wealth 
of  worldlings.  It  was  his  firm  resolve  to  keep — that  is,  treasure  up  and  observe — 
the  words  of  his  God,  and  as  he  had  aforetime  solemnly  expressed  it  in  the  presence 
of  the  Lord  himself,  so  here  he  confesses  the  binding  obligation  of  his  former  vow. 
Jesus  said,  "  If  a  man  love  me,  he  will  keep  my  words,"  and  this  is  a  case  which 
he  might  have  quoted  as  an  illustration  ;  for  the  Psalmist's  love  to  God  as  his  portion 
led  to  his  keeping  the  words  of  God.  David  took  God  to  be  his  Prince  as  well  as 
his  Portion.  He  was  confident  as  to  his  interest  in  God,  and  therefore  he  was  resolute 
in  his  obedience  to  him.  Full  assurance  is  a  powerful  source  of  holiness.  The 
very  words  of  God  are  to  be  stored  up  ;  for  whether  they  relate  to  doctrine,  promise, 
or  precept,  they  are  most  precious.  When  the  heart  is  determined  to  keep  these 
words,  and  has  registered  its  purpose  in  the  court  of  heaven,  it  is  prepared  for  all 
the  temptations  and  trials  that  may  befall  it ;  for,  with  God  as  its  heritage,  it  is 
always  in  good  case. 

5?.  "I  intreated  thy  favour  with  my  whole  heart."  A  fully  assured  possession 
of  God  does  not  set  aside  prayer,  but  rather  urges  us  to  it ;  he  who  knows  God  to 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   57   TO   64.       255 

be  his  God  will  seek  his  face,  longing  for  his  presence.  Seeking  God's  presence  is 
the  idea  conveyed  by  the  marginal  reading,  "  thy  face,"  and  this  is  true  to  the 
Hebrew.  The  presence  of  God  is  the  highest  form  of  his  favour,  and  therefore  it 
is  the  most  urgent  desire  of  gracious  souls  :  the  light  of  his  countenance  gives  us 
an  antepast  of  heaven.  O  that  we  always  enjoyed  it  I  The  good  man  entreated 
Cod's  smile  as  one  who  begged  for  his  life,  and  the  entire  strength  of  his  desire  went 
with  the  entreaty.  Such  eager  pleadings  are  sure  of  success  ;  that  which  comes 
from  our  heart  will  certainly  go  to  God's  heart.  The  whole  of  God's  favours  are 
ready  for  those  who  seek  them  with  their  whole  hearts. 

"  Be  merciful  unto  me  according  to  thy  word."  He  has  entreated  favour,  and 
the  form  in  which  he  most  needs  it  is  that  of  mercy,  for  he  is  more  a  sinner  than 
anything  else.  He  asks  nothing  beyond  the  promise,  he  only  begs  for  such  mercy 
as  the  word  reveals.  And  what  more  could  he  want  or  wish  for  ?  God  has  revealed 
such  an  infinity  of  mercy  in  his  word  that  it  would  be  impossible  to  conceive  of 
more.  See  how  the  Psalmist  dwells  upon  favour  and  mercy,  he  never  dreams 
of  merit.  He  does  not  demand,  but  entreat ;  for  he  feels  his  own  unworthiness. 
Note  how  he  remains  a  suppliant,  though  he  knows  that  he  has  all  things  in  his 
God.  God  is  his  portion,  and  yet  he  begs  for  a  look  at  his  face.  The  idea  of  any 
other  standing  before  God  than  that  of  an  undeserving  but  favoured  one  never 
entered  his  head.  Here  we  have  his  "  Be  merciful  unto  me  "  rising  with  as  much 
intensity  of  humble  pleading  as  if  he  still  remained  among  the  most  trembling  of 
penitents.  The  confidence  of  faith  makes  us  bold  in  prayer,  but  it  never  teaches 
us  to  live  without  prayer,  or  justifies  us  in  being  other  than  humble  beggars  at 
mercy's  gate. 

59.  "/  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies."     While 
studying  the  word  he  was  led  to  study  his  own  life,  and  this  caused  a  mighty  revolu 
tion.     He  came  to  the  word,  and  then  he  came  to  himself,  and  this  made  him  arise 
and  go  to  his  father.     Consideration  is  the  commencement  of  conversion  :    first 
we  think  and  then  we  turn.     When  the  mind  repents  of  ill  ways  the  feet  are  soon 
led  into  good  ways  ;    but  there  will  be  no  repenting  until  there  is  deep,  earnest 
thought.     Many  men  are  averse  to  thought  of  any  kind,  and  as  to  thought  upon 
their  ways,  they  cannot  endure  it,  for  their  ways  will  not  bear  thinking  of.     David's 
ways  had  not  been  all  that  he  could  have  wished  them  to  be,  and  so  his  thoughts 
were  sobered  o'er  with  the  pale  cast  of  regret ;  but  he  did  not  end  with  idle  lamenta 
tions,  he  set  about  a  practical  amendment ;    he  turned  and  returned,  he  sought 
the  testimonies  of  the  Lord,  and  hastened  to  enjoy  once  more  the  conscious  favour 
of  his  heavenly  friend.     Action  without  thought  is  folly,  and  thought  without  action 
is  sloth  :   to  think  carefully  and  then  to  act  promptly  is  a  happy  combination.     He 
had  entreated  for  renewed  fellowship,  and  now  he  proved  the  genuineness  of  his 
desire  by  renewed  obedience.     If  we  are  in  the  dark,  and  mourn  an  absent  God, 
our  wisest  method  will  be  not  so  much  to  think  upon  our  sorrows  as  upon  our  ways  : 
though  we  cannot  turn  the  course  of  providence,  we  can  turn  the  way  of  our  walking, 
and  this  will  soon  mend  matters.     If  we  can  get  our  feet  right  as  to  holy  walking, 
we  shall  soon  get  our  hearts  right  as  to  happy  living.     God  will  turn  to  his  saints 
when  they  turn  to  him  ;   yea,  he  has  already  favoured  them  with  the  light  of  his 
face  when  they  begin  to  think  and  turn. 

60.  "/  made  haste,  and  delayed  not  to  keep  thy  commandments."     He  made  all 
speed  to  get  back  into  the  royal  road  from  which  he  had  wandered,  and  to  run 
in  that  road  upon  the  King's  errands.     Speed  in  repentance  and  speed  in  obedience 
are  two  excellent  things.     We  are  too  often  in  haste  to  sin  ;    O  that  we  may  be  in 
a  greater  hurry  to  obey.     Delay  in  sin  is  increase  of  sin.     To  be  slow  to  keep  the 
commands  is  really  to  break  them.     There  is  much  evil  in  a  lagging  pace  when 
God's  command  is  to  be  followed.     A  holy  alacrity  in  service  is  much  to  be  cultivated. 
It  is  wrought  in  us  by  the  Spirit  of  God,  and  the  preceding  verses  describe  the  method 
of  it  :    we  are  made  to  perceive  and  mourn  our  errors,  we  are  led  to  return  to  the 
right  path,  and  then  we  are  eager  to  make  up  for  lost  time  by  dashing  forward 
to  fulfil  the  precept. 

Whatever  may  be  the  slips  and  wanderings  of  an  honest  heart,  there  remains 
enough  of  true  life  in  it  to  produce  ardent  piety  when  once  it  is  quickened  by  the 
visitations  of  God.  The  Psalmist  entreated  for  mercy,  and  when  he  received  it 
he  became  eager  and  vehement  in  the  Lord's  ways.  He  had  always  loved  them, 
and  hence  when  he  was  enriched  with  grace  he  displayed  great  vivacity  and  delight 
in  them.  He  made  double  speed  ;  for  positively  he  "  made  haste,"  and  negatively 


256  EXPOSITIONS    OF    THE    PSALMS. 

he  refused  to  yield  to  any  motive  which  suggested  procrastination, — he  "  delayed 
not."  Thus  he  made  rapid  advances  and  accomplished  much  service,  fulfilling 
thereby  the  vow  which  is  recorded  in  the  57th  verse  :  "  I  said  that  I  would  keep 
thy  words."  The  commands  which  he  was  so  eager  to  obey  were  not  ordinances 
of  man,  but  precepts  of  the  Most  High.  Many  are  zealous  to  obey  custom  and 
society,  and  yet  they  are  slack  in  serving  God.  It  is  a  crying  shame  that  men 
should  be  served  post-haste,  and  that  God's  work  should  have  the  go-by,  or  be 
performed  with  dreamy  negligence. 

61.  "The  bands  of  the  wicked  have  robbed  me."     Aforetime  they  derided  him, 
and  now  they  have  defrauded  him.     Ungodly  men  grow  worse,  and  become  more 
and  more  daring,  so  that   they  go  from    ridicule  to   robbery.     Much   of   this   bold 
opposition  arose  from  their  being  banded  together  :    men  will  dare  to  do  in  company 
what  they  durst  not  have  thought  of  alone.     When  firebrands  are  laid  together 
there  is  no  telling  what  a  flame  they  will  create.     It  seems  that  whole  bands  of  men 
assailed  this  one  child  of  God,  they  are  cowardly  enough  for  anything  ;    though 
they  could  not  kill  him,  they  robbed  him  ;    the  dogs  of  Satan  will  worry  saints  if 
they  cannot  devour  them.     David's  enemies  did  their  utmost :    first  the  serpents 
hissed,  and  then  they  stung.     Since  words  availed  not,  the  wicked  fell  to  blows. 
How  much  the  ungodly  have  plundered  the  saints  in  all  ages,  and  how  often  have 
the  righteous  borne  gladly  the  spoiling  of  their  goods  ! 

"But  I  have  not  forgotten  thy  law."  This  was  well.  Neither  his  sense  of  injustice, 
nor  his  sorrow  at  his  losses,  nor  his  attempts  at  defence  diverted  him  from  the  ways 
of  God.  He  would  not  do  wrong  to  prevent  the  suffering  of  wrong,  nor  do  ill  to 
avenge  ill.  He  carried  the  law  in  his  heart,  and  therefore  no  disturbance  of  mind 
could  take  him  off  from  following  it.  He  might  have  forgotten  himself  if  he  had 
forgotten  the  law  :  as  it  was,  he  was  ready  to  forgive  and  forget  the  injuries  done 
him,  for  his  heart  was  taken  up  with  the  word  of  God.  The  bands  of  the  wicked 
had  not  robbed  him  of  his  choicest  treasure,  since  they  had  left  him  his  holiness  and 
his  happiness. 

Some  read  this  passage,  "  The  bands  of  the  wicked  environ  me."  They  hemmed 
him  in,  they  cut  him  off  from  succour,  they  shut  up  every  avenue  of  escape,  but 
the  man  of  God  had  his  protector  with  him  ;  a  clear  conscience  relied  upon  the 
promise,  and  a  brave  resolve  stuck  to  the  precept.  He  could  not  be  either  bribed 
or  bullied  into  sin.  The  cordon  of  the  ungodly  could  not  keep  God  from  him,  nor 
him  from  God  :  this  was  because  God  was  his  portion,  and  none  could  deprive 
him  of  it  either  by  force  or  fraud.  That  is  true  grace  which  can  endure  the  test : 
some  are  barely  gracious  among  the  circle  of  their  friends,  but  this  man  was  holy 
amid  a  ring  of  foes. 

62.  "At  midnight  I  will  rise  to  give  thanks  unto  thee  because  of  thy  righteous 
judgments."     He  was  not  afraid  of  the  robbers  ;    he  rose,  not  to  watch  his  house, 
but  to  praise  his  God.     Midnight  is  the  hour  for  burglars,  and  there  were  bands 
of  them  around  David,  but  they  did  not  occupy  his  thoughts  ;    these  were  all  up 
and  away  with  the  Lord  his  God.     He  thought  not  of  thieves,  but  of  thanks  ;   not 
of  what  they  would  steal,  but  of  what  he  would  give  to  his  God.     A  thankful  heart 
is  such  a  blessing  that  it  drives  out  fear  and  makes  room  for  praise.     Thanksgiving 
turns  night  into  day,  and  consecrates  all  hours  to  the  worship  of  God.     Every  hour 
is  canonical  to  a  saint. 

The  Psalmist  observed  posture  ;  he  did  not  lie  in  bed  and  praise.  There  is 
not  much  in  the  position  of  the  body,  but  there  is  something,  and  that  something 
is  to  be  observed  whenever  it  is  helpful  to  devotion  and  expressive  of  our  diligence 
or  humility.  Many  kneel  without  praying,  some  pray  without  kneeling ;  but 
the  best  is  to  kneel  and  pray  :  so  here,  it  would  have  been  no  virtue  to  rise  without 
giving  thanks,  and  it  would  have  been  no  sin  to  give  thanks  without  rising  ;  but 
to  rise  and  give  thanks  is  a  happy  combination.  As  for  the  season,  it  was  quiet, 
lonely,  and  such  as  proved  his  zeal.  At  midnight  he  would  be  unobserved  and 
undisturbed  ;  it  was  his  own  time  which  he  saved  from  his  sleep,  and  so  he  would 
be  free  from  the  charge  of  sacrificing  public  duties  to  private  devotions.  Midnight 
ends  one  day  and  begins  another,  it  was  therefore  meet  to  give  the  solemn  moments 
to  communion  with  the  Lord.  At  the  turn  of  the  night  he  turned  to  his  God.  He 
had  thanks  to  give  for  mercies  which  God  had  given  :  he  had  on  his  mind  the  truth 
of  verse  fifty-seven,  "  Thou  art  my  portion,"  and  if  anything  can  make  a  man  sing 
in  the  middle  of  the  night  that  is  it. 

The  righteous  doings  of  the  great  Judge  gladdened  the  heart  of  this  godly  man. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES    57   TO   «4.     257 

His  judgments  are  the  terrible  side  of  God,  but  they  have  no  terror  to  the  righteous; 
they  admire  them,  and  adore  the  Lord  for  them  :  they  rise  at  night  to  bless  God 
that  he  will  avenge  his  own  elect.  Some  hate  the  very  notion  of  divine  justice, 
and  in  this  they  are  wide  as  the  poles  asunder  from  this  man  of  God,  who  was  filled 
with  joyful  gratitude  at  the  memory  of  the  sentences  of  the  Judge  of  all  the  earth. 
Doubtless  in  the  expression,  "  thy  righteous  judgments,"  David  refers  also  to  the 
written  judgments  of  God  upon  various  points  of  moral  conduct  ;  indeed,  all  the 
divine  precepts  may  be  viewed  in  that  light ;  they  are  all  of  them  the  legal  decisions 
of  the  Supreme  Arbiter  of  right  and  wrong.  David  was  charmed  with  these  judg 
ments.  Like  Paul,  he  could  say,  "  I  delight  in  the  law  of  God  after  the  inward 
man."  He  could  not  find  time  enough  by  day  to  study  the  words  of  divine  wisdom, 
or  to  bless  God  for  them,  and  so  he  gave  up  his  sleep  that  he  might  tell  out  his 
gratitude  for  such  a  law  and  such  a  Law-giver. 

This  verse  is  an  advance  upon  the  sense  of  verse  fifty-two,  and  contains  in 
addition  the  essence  of  fifty-five.  Our  author  never  repeats  himself :  though 
he  runs  up  and  down  the  same  scale,  his  music  has  an  infinite  variety.  The 
permutations  and  combinations  which  may  be  formed  in  connection  with  a  few 
vital  truths  are  innumerable. 

63.  "/  am  a  companion  of  all  them  that  fear  thee."     The  last  verse  said,  "  I  will/' 
and  this  says,  "  I  am."     We  can  hardly  hope  to  be  right  in  the  future  unless  we  are 
right  now.     The  holy  man  spent  his  nights  with  God  and  his  days  with  God's  people, 
Those  who  fear  God  love  those  who  fear  him,  and  they  make  small  choice  in  their 
company  so  long  as  the  men  are  truly  God-fearing.     David  was  a  king,  and  yet 
he  consorted  with  "all  "  who  feared  the  Lord,  whether  they  were  obscure  or  famous, 
poor  or  rich.     He  was  a  fellow-commoner  of  the  College  of  All-saints. 

He  did  not  select  a  few  specially  eminent  saints  and  leave  ordinary  believers 
alone.  No,  he  was  glad  of  the  society  of  those  who  had  only  the  beginning  of 
wisdom  in  the  shape  of  "  the  fear  of  the  Lord":  he  was  pleased  to  sit  with  them 
on  the  lower  forms  of  the  school  of  faith.  He  looked  for  inward  godly  fear,  but 
he  also  expected  to  see  outward  piety  in  those  whom  he  admitted  to  his  society  ; 
hence  he  adds,  "and  of  them  that  keep  thy  precepts."  If  they  would  keep  the  Lord's 
commands  the  Lord's  servant  would  keep  their  company.  David  was  known 
to  be  on  the  godly  side,  he  was  ever  of  the  Puritanic  party  :  the  men  of  Belial  hated 
him  for  this,  and  no  doubt  despised  him  for  keeping  such  unfashionable  company 
as  that  of  humble  men  and  women  who  were  strait-laced  and  religious  ;  but  the 
man  of  God  is  by  no  means  ashamed  of  his  associates  ;  so  far  from  this,  he  even 
glories  to  avow  his  union  with  them,  let  his  enemies  make  what  they  can  of  it.  He 
found  both  pleasure  and  profit  in  saintly  society  ;  he  grew  better  by  consorting 
with  the  good,  and  derived  honour  from  keeping  right  honourable  company.  What 
says  the  reader  ?  Does  he  relish  holy  society  ?  Is  he  at  home  among  gracious 
people  ?  If  so,  he  may  derive  comfort  from  the  fact.  Birds  of  a  feather  flock 
together.  A  man  is  known  by  his  company.  Those  who  have  no  fear  of  God 
before  their  eyes  seldom  desire  the  society  of  saints  ;  it  is  too  slow,  too  dull  for 
them.  Be  this  our  comfort,  that  when  we  are  let  go  by  death  we  shall  go  to  our 
own  company,  and  those  who  loved  the  saints  on  earth  shall  be  numbered  with 
them  in  heaven. 

There  is  a  measure  of  parellelism  between  this  seventh  of  its  octave  and  the 
seventh  of  Teth  (71)  and  of  Jod  (79)  ;  but,  as  a  rule,  the  similarities  which  were 
so  manifest  in  earlier  verses  are  now  becoming  dim.  As  the  sense  deepens,  the 
artificial  form  of  expression  is  less  regarded. 

64.  "The  earth,  O  LORD,  is  full  of  thy  mercy."     David  had  been  exiled,  but  he 
had  never  been  driven  beyond  the  range  of  mercy,  for  he  found  the  world  to  be 
everywhere  filled  with  it.     He  had  wandered  in  deserts  and  hidden  in  caves,  and 
there  he  had  seen  and  felt  the  lovingkindness  of  the  Lord.     He  had  learned  that 
far  beyond  the  bounds  of  the  land  of  promise  and  the  race  of  Israel  the  love  of 
Jehovah  extended,  and  in  this  verse  he  expressed  that  large-hearted  idea  of  God 
which  is  so  seldom  seen  in  the  modern  Jew.     How  sweet  it  is  to  us  to  know  that 
not  only  is  there  mercy  all  over  the  world,  but  there  is  such  an  abundance  of  it 
that  the  earth  is  "  full  "  of  it.     It  is  little  wonder  that  the  Psalmist,  since  he  knew  the 
Lord  to  be  his  portion,  hoped  to  obtain  a  measure  of  this  mercy  for  himself,  and  so 
was  encouraged  to  pray,  "teach  me  thy  statutes."       It  was  to  him  the  beau-ideal  of 
mercy  to  be  taught  of  God,  and  taught  in  God's  own  law.     He  could  not  think  of 
a  greater  mercy  than  this.     Surely  he  who  fills  the  universe  with  his  grace  will 

VOL.  v.  17 


258  EXPOSITIONS    OF    THE    PSALMS. 

grant  such  a  request  as  this  to  his  own  child.     Let  us  breathe  the  desire  to  the 
All-merciful  Jehovah,  and  we  may  be  assured  of  its  fulfilment. 

The  first  verse  of  this  eight  is  fragrant  with  full  assurance  and  strong  resolve, 
and  this  last  verse  overflows  with  a  sense  of  the  divine  fulness,  and  of  the  Psalmist's 
personal  dependence.  This  is  an  illustration  of  the  fact  that  full  assurance  neither 
damps  prayer  nor  hinders  humility.  It  would  be  no  error  if  we  said  that  it  creates 
lowliness  and  suggests  supplication.  "  Thou  art  my  portion,  O  Lord,"  is  well 
followed  by  "  teach  me  "  ;  for  the  heir  of  a  great  estate  should  be  thoroughly 
educated,  that  his  behaviour  may  comport  with  his  fortune.  What  manner  of 
disciples  ought  we  to  be  whose  inheritance  is  the  Lord  of  hosts  ?  Those  who  have 
God  for  their  Portion  long  to  have  him  for  their  Teacher.  Moreover,  those  who 
have  resolved  to  obey  are  the  most  eager  to  be  taught.  "  I  have  said  that  I  would 
keep  thy  words  "  is  beautifully  succeeded  by  "  teach  me  thy  statutes."  Those 
who  wish  to  keep  a  law  are  anxious  to  know  all  its  clauses  and  provisions  lest  they 
should  offend  through  inadvertence.  He  who  dares  not  care  to  be  instructed  of 
the  Lord  has  never  honestly  resolved  to  be  holy. 


PSALM    ONE   HUNDRED   AND    NINETEEN— VERSES   57   TO   64.     259 

NOTES    ON    VERSES    57    TO    64. 

This  begins  a  new  division  of  the  Psalm,  indicated  by  the  Hebrew  letter  Cheth, 
which  may  be  represented  in  English  by  hh. — Albert  Barnes. 

Verses  57 — 64. — In  this  section  David  laboureth  to  confirm  his  faith,  and  to 
comfort  himself  in  the  certainty  of  his  regeneration,  by  eight  properties  of  a  sound 
believer,  or  eight  marks  of  a  new  creature.  The  first  whereof  is  his  choosing  of 
God  for  his  portion.  Whence  learn,  1.  Such  as  God  hath  chosen  and  effectually 
called,  they  get  grace  to  make  God  their  choice,  their  delight,  and  their  portion  ; 
and  such  as  have  chosen  God  for  their  portion  have  an  evidence  of  their  regeneration 
and  election  also  ;  for  here  David  maketh  this  a  mark  of  his  regeneration  :  "Thou 
art  my  portion."  2.  It  is  another  mark  of  regeneration,  after  believing  in  God, 
and  choosing  him  for  our  portion,  to  resolve  to  bring  forth  the  fruits  of  faith  in 
new  obedience,  as  David  did  :  "/  have  said  that  I  would  keep  thy  words."  3.  As 
it  is  usual  for  God's  children,  now  and  then  because  of  sin  falling  out,  to  be  exercised 
with  a  sense  of  God's  displeasure,  so  it  is  a  mark  of  a  new  creature  not  to  lie  stupid 
and  senseless  under  this  exercise,  but  to  deal  with  God  earnestly,  for  restoring 
the  sense  of  reconciliation,  and  giving  new  experience  of  his  mercy,  as  the  Psalmist 
did;  "/  intreated  thy  favour  with  my  whole  heart;"  and  this  is  the  evidence  of  a 
new  creature.  4.  The  penitent  believer  hath  the  word  of  grace  and  the  covenant 
of  God  for  his  assurance  to  be  heard  when  he  seeketh  mercy  :  "Be  merciful  unto 
me  according  to  thy  word."  5.  The  searching  in  what  condition  we  are  in,  and 
examination  of  our  ways  according  to  the  word,  and  renewing  of  repentance,  with 
an  endeavour  of  amendment,  is  a  fourth  mark  of  a  new  creature  :  "/  thought  on 
my  ways,  and  turned  my  feet  unto  thy  testimonies."  6.  When  we  do  see  our  sin  we  are 
naturally  slow  to  amend  our  doings  ;  but  the  sooner  we  turn  us  to  the  way  of  God's 
obedience,  we  speed  the  better,  and  the  more  speedy  the  reforming  of  our  life  be, 
the  more  sound  mark  is  it  of  a  new  creature  :  "I  made  haste,  and  delayed  not  to  keep 
thy  commandments."  7.  Enduring  of  persecution  and  spoiling  of  our  goods,  for 
adhering  to  God's  word,  without  forsaking  of  his  cause,  is  a  fifth  mark  of  a  new 
creature  :  "The  bands  of  the  wicked  have  robbed  me  :  but  I  have  not  forgotten  thy  law." 
8.  As  it  is  the  lot  of  God's  children  who  resolve  to  be  godly,  to  suffer  persecution, 
and  to  be  forced  either  to  lose  their  temporal  goods  or  else  to  lose  a  good  cause  and 
a  good  conscience  ;  so  it  is  the  wisdom  of  the  godly  to  remember  what  the  Lord's 
word  requireth  of  us  and  speaketh  unto  us,  and  this  shall  comfort  our  conscience 
more  than  the  loss  of  things  temporal  can  trouble  our  minds  :  "The  bands  of  the 
wicked  have  robbed  me  :  but  I  have  not  forgotten  thy  law."  9.  A  sixth  mark  of  a 
new  creature  is,  to  be  so  far  from  fretting  under  hard  exercise  as  to  thank  God 
in  secret  cheerfully  for  his  gracious  word,  and  for  all  the  passages  of  his  providence, 
where  none  seeth  us,  and  where  there  is  no  hazard  of  ostentation  :  "At  midnight 
I  will  rise  to  give  thanks  unto  thee  because  of  thy  righteous  judgments."  10.  A  seventh 
mark  of  a  renewed  creature  is,  to  associate  ourselves  and  keep  communion  with 
such  as  are  truly  gracious,  and  do  fear  God  indeed,  as  we  are  able  to  discern  them  : 
"/  am  a  companion  of  all  them  that  fear  thee."  11.  The  fear  of  God  is  evidenced 
by  believing  and  obeying  the  doctrine  and  direction  of  the  Scripture,  and  no  other 
ways  :  "/  am  a  companion  of  all  them  that  fear  thee,  and  of  them  that  keep  thy  precepts." 
12.  The  eighth  mark  of  a  new  creature  is,  not  to  rest  in  any  measure  of  renovation, 
but  earnestly  to  deal  with  God  for  the  increase  of  saving  knowledge,  and  fruitful 
obedience  of  it ;  for,  "Teach  me  thy  statutes,"  is  the  prayer  of  the  man  of  God,  in 
whom  all  the  former  marks  are  found.  13.  As  the  whole  of  the  creatures  are 
witnesses  of  God's  bounty  to  man,  and  partakers  of  that  bounty  themselves,  so 
are  they  pawns  of  God's  pleasure  to  bestow  upon  his  servants  greater  gifts  than 
these,  even  the  increase  of  sanctification,  in  further  illumination  of  mind  and 
reformation  of  life  :  for  this  the  Psalmist  useth  for  an  argument  to  be  more  and 
more  sanctified  :  "The  earth,  O  LORD,  is  full  of  thy  mercy  :  teach  me  thy  statutes." — 
David  Dickson. 

Verse  57. — "Thou  art  my  portion,  O  LORD."  The  sincerity  of  this  claim  may 
be  gathered,  because  he  speaks  by  way  of  address  to  God.  He  doth  not  say  barely, 
"He  is  my  portion";  but  chaHengeth  God  to  his  face:  "Thou  art  my  portion, 
O  LORD."  Elsewhere  it  is  said,  "  The  Lord  is  my  portion,  saith  my  soul  "  (Lam. 
iii.  24).  There  he  doth  not  speak  it  by  way  of  address  to  God,  but  he  adds,  "  saith 


260  EXPOSITIONS    OF    THE    PSALMS. 

my  soul  "  ;  but  here  to  God  himself,  who  knows  the  secrets  of  the  heart.  To  speak 
thus  of  God  to  God,  argues  our  sincerity,  when  to  God's  face  we  avow  our  trust 
and  choice  ;  as  Peter,  "  Lord,  thou  knowest  all  things  ;  thou  knowest  that  I  love 
thee  "  (John  xxi.  17). — Thomas  Manton. 

Verse  57. — "Thou  art  my  portion,  O  LORD."  Luther  counsels  every  Christian 
to  answer  all  temptations  with  this  short  saying,  "Christianus  sum,"  I  am  a  Christian  ; 
and  I  would  counsel  every  Christian  to  answer  all  temptations  with  this  short  saying, 
"  The  Lord  is  my  portion."  O  Christian,  when  Satan  or  the  world  shall  tempt 
thee  with  honours,  answer,  "  The  Lord  is  my  portion  " ;  when  they  shall  tempt 
thee  with  riches,  answer,  "  The  Lord  is  my  portion  " ;  when  they  shall  tempt  thee 
with  preferments,  answer,  "The  Lord  is  my  portion  "  ;  and  when  they  shall  tempt 
thee  with  the  favours  of  great  ones,  answer,  "  The  Lord  is  my  portion  "  ;  yea, 
and  when  this  persecuting  world  shall  threaten  thee  with  the  loss  of  thy  estate, 
answer,  "  The  Lord  is  my  portion  " ;  and  when  they  shall  threaten  thee  with  the 
loss  of  thy  liberty,  answer,  "  The  Lord  is  my  portion  "  ;  and  when  they  shall 
threaten  thee  with  the  loss  of  friends,  answer,  "  The  Lord  is  my  portion  ;  "  and 
when  they  shall  threaten  thee  with  the  loss  of  life,  answer,  "  The  Lord  is  my 
portion."  O  sir,  if  Satan  should  come  to  thee  with  an  apple,  as  once  he  did  to 
Eve,  tell  him  that  "  the  Lord  is  your  portion  " ;  or  with  a  grape,  as  once  he  did 
to  Noah,  tell  him  that  "  the  Lord  is  your  portion  "  ;  or  with  a  change  of  raiment,  as 
once  he  did  to  Gehazi,  tell  him  that  "  the  Lord  is  your  portion " ;  or  with  a 
wedge  of  gold,  as  once  he  did  to  Achan,  tell  him  that  "  the  Lord  is  your  portion"  ; 
or  with  a  bag  of  money,  as  once  he  did  to  Judas,  tell  him  that  "  the  Lord  is  your 
portion  "  ;  or  with  a  crown,  a  kingdom,  as  once  he  did  to  Moses,  tell  him  that  "  the 
Lord  is  your  portion." — Thomas  Brooks. 

Verse  57. — "Thou  art  my  portion,  O  LORD."  God  is  all  sufficient;  get  him 
for  your  "portion,"  and  you  have  all ;  then  you  have  infinite  wisdom  to  direct 
you,  infinite  knowledge  to  teach  you,  infinite  mercy  to  pity  and  save  you,  infinite 
love  to  care  and  comfort  you,  and  infinite  power  to  protect  and  keep  you.  If  God 
be  yours  ;  all  his  creatures,  all  his  works  of  providence,  shall  do  you  good,  as  you 
have  need  of  them.  He  is  an  eternal,  full,  satisfactory  portion.  He  is  an  ever- 
living,  ever-loving,  ever-present  friend  ;  and  without  him  you  are  a  cursed  creature 
in  every  condition,  and  all  things  will  work  against  you. — John  Mason — 1694. 

Verse  57. — "Thou  art  my  portion,  0  LORD."  If  there  was  a  moment  in  the  life 
of  David  in  which  one  might  feel  inclined  to  envy  him,  it  would  not  be  in  that  flush 
of  youthful  victory,  when  Goliath  lay  prostrate  at  his  feet,  nor  in  that  hour  of  even 
greater  triumph,  when  the  damsels  of  Israel  sang  his  praise  in  the  dance,  saying, 
"  Saul  hath  slain  his  thousands,  and  David  his  ten  thousands " ;  it  would  not 
be  on  that  royal  day,  when  his  undisputed  claim  to  the  throne  of  Israel  was 
acknowledged  on  every  side  and  by  every  tribe  ;  but  it  would  be  in  that  moment 
when,  with  a  loving  and  trustful  heart,  he  looked  up  to  God  and  said,  "Thou  art 
my  portion."  In  a  later  Psalm  (cxlii.),  which  bears  with  it  as  its  title.  "  A  prayer 
of  David,  when  he  was  in  the  cave,"  we  have  the  very  same  expression  :  "  I  said, 
Thou  art  my  refuge  and  my  portion  in  the  land  of  the  living."  It  adds  immeasurably 
to  such  an  expression,  if  we  believe  it  to  have  been  uttered  at  a  time  when  every 
other  possession  and  inheritance  was  taken  from  him,  and  the  Lord  alone  was  his 
portion. — Barton  Bouchier. 

Verse  57. — He  is  an  exceedingly  covetous  fellow  to  whom  God  is  not  sufficient ; 
and  he  is  an  exceeding  fool  to  whom  the  world  is  sufficient.  For  God  is  an  inex 
haustible  treasury  of  all  riches,  sufficing  innumerable  men  ;  while  the  world  has  mere 
trifles  and  fascinations  to  offer,  and  leads  the  soul  into  deep  and  sorrowful  poverty. 
— Thomas  Le  Blanc. 

Verse  57. — They  who  are  without  an  ample  patrimony  in  this  life,  may  make 
to  themselves  a  portion  in  heavenly  blessedness. — Solomon  Gesner. 

Verse  57. — "/  have  said  that  I  would  keep  thy  words."  This  he  brings  in  by 
way  of  proving  that  which  he  said  in  the  former  words.  Many  will  say  with  David, 
that  God  is  their  portion  ;  but  here  is  the  point ;  how  do  they  prove  it  ?  If  God 
were  their  portion  they  would  love  him  ;  if  they  loved  him  they  would  love  his 
word  ;  if  they  loved  his  word  they  would  live  by  it  and  make  it  the  rule  of  their 
life.— William  Cowper. 

Verse  57. — "I  have  said  that  I  would  keep  thy  words."  He  was  resolved  to  keep 
his  commandments,  lay  up  his  promises,  observe  his  ordinances,  profess  and  retain 
a  belief  in  his  doctrines. — John  Gill. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   57   TO   64.       261 

Verse  58.— "I  intreated  thy  favour,"  or  ;  I  seek  thy  face.  To  seek  the  face  is 
to  come  into  the  presence.  Thus  the  Hebrews  speak  when  desirous  of  expressing 
that  familiar  intercourse  to  which  God  admits  his  people  when  he  bids  them  make 
known  their  requests.  It  is  truly  the  same  as  speaking  face  to  face  with  God. — 
Franciscus  Valablus,  1545. 

Verse  58. — "/  intreated  thy  favour  with  my  whole  heart."  I  have  often  remarked 
how  graciously  and  lovingly  the  Lord  delights  to  return  an  answer  to  prayer  in  the 
very  words  that  have  gone  up  before  him,  as  if  to  assure  us  that  they  have  reached 
his  ear,  and  been  speeded  back  again  from  him  laden  with  increase.  "/  intreated 
thy  favour  with  my  whole  heart."  Hear  the  Lord's  answer  to  his  praying  people  : 
"  I  will  rejoice  over  them  to  do  them  good,  assuredly  with  my  whole  heart  and  with 
my  whole  soul." — Barton  Bouchier. 

Verse  58. — "With  my  whole  heart."  The  Hebrew  expresses  great  earnestness 
and  humility  in  supplication. — A.  R.  Fausset. 

Verse  58. — "With  my  whole  heart."  Prayer  is  chiefly  a  heart- work.  God  heareth 
the  heart  without  the  mouth,  but  never  heareth  the  mouth  acceptably  without 
the  heart.— Walter  Marshall. 

Verse  58. — "Be  merciful  unto  me,"  etc.  He  protested  before  that  he  sought 
the  Lord  with  his  whole  heart,  and  now  he  prayeth  that  he  may  find  mercy.  So 
indeed  it  shall  be  ;  boldly  may  that  man  look  for  mercy  at  God's  hand  who  seeks 
him  truly.  Mercy  and  truth  are  wont  to  meet  together,  and  embrace  one  another  : 
where  truth  is  in  the  soul  to  seek,  there  cannot  but  be  mercy  in  God  to  embrace. 
If  truth  be  in  us  to  confess  our  sins  and  forsake  them,  we  shall  find  mercy  in  God 
to  pardon  and  forgive  them. — William  Cowper. 

Verse  58. — "According  to  thy  word."  He  prayeth  not  for  what  he  lusteth  after, 
but  for  that  which  the  Lord  promised  ;  for  St.  James  saith,  "  You  pray  and  have 
not,"  etc.,  and  this  is  the  cause,  that  we  have  not  the  thing  we  pray  for,  because 
we  pray  not  according  to  the  word.  His  word  must  be  the  rule  of  our  prayers, 
and  then  we  shall  receive  ;  as  Solomon  prayed  and  obtained.  God  hath  promised 
forgiveness  of  sins,  the  knowledge  of  his  word,  and  many  other  blessings.  If  we  have 
these,  let  not  our  hearts  be  set  on  other  things. — Richard  Greenham. 

Verse  58. — "According  to  thy  word."  The  Word  of  God  may  be  divided  into 
three  parts ;  into  commandments,  threatenings,  and  promises ;  and  though  a 
Christian  must  not  neglect  the  commanding  and  threatening  word,  yet  if  ever  he 
would  make  the  Word  a  channel  for  Divine  comfort,  he  must  study  the  promising 
word  ;  for  the  promises  are  a  Christian's  magna  charta  for  heaven.  All  comfort 
must  be  built  upon  a  Scripture  promise,  else  it  is  presumption,  not  true  comfort. 
The  promises  are  pabulum  fidei,  et  anima  fidei,  the  food  of  faith,  and  the  soul  of 
faith.  As  faith  is  the  life  of  a  Christian,  so  the  promises  are  the  life  of  faith  :  faith 
is  a  dead  faith  if  it  hath  no  promise  to  quicken  it.  As  the  promises  are  of  no  use 
without  faith  to  apply  them,  so  faith  is  of  no  use  without  a  promise  to  lay  hold 
on. — Edward  Calamy. 

Verse  58.— The  rule  and  ground  of  confidence  is,  "according  to  thy  word."  God's 
word  is  the  rule  of  our  confidence  ;  for  therein  is  God's  stated  course.  If  we  would 
have  favour  and  mercy  from  God,  it  must  be  upon  his  own  terms.  God  will  accept 
of  us  in  Christ,  if  we  repent,  believe,  and  obey,  and  seek  his  favour  diligently  :  he 
will  not  deny  those  who  seek,  ask,  knock.  Many  would  have  mercy,  but  will  not 
observe  God's  direction.  We  must  ask  according  to  God's  will,  not  without  a 
promise,  nor  against  a  command.  God  is  made  a  voluntary  debtor  by  his  promise. 
These  are  notable  props  of  faith,  when  we  are  encouraged  to  seek  by  the  offer,  and 
urged  to  apply  by  the  promise.  We  thrive  no  more  in  a  comfortable  sense  of  God's 
love,  because  we  take  not  this  course. — Thomas  Manton. 

Verse  59. — "I  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies."  The 
transition  which  is  made  in  the  text  from  the  occasion  of  this  alteration,  "/  thought 
on  my  ways,"  to  the  change  itself,  is  very  lofty  and  elegant.  He  does  not  tell  us 
that,  after  a  review  of  them,  he  saw  the  folly  and  danger  of  sin,  the  debasedness  of 
its  pleasures,  and  the  poison  of  its  delights  ;  or  that,  upon  a  search  into  God's  law, 
he  was  convinced  that  what  he  imagined  so  severe,  rigid,  and  frightful  before,  was 
now  all  amiable  and  lovely  ;  no,  but  immediately  adds,  "/  turned  my  feet  unto  thy 
testimonies ";  than  which  I  can  conceive  nothing  more  noble  or  strong  ;  for  it 
emphatically  says,  that  there  was  no  need  to  express  the  appearance  his  ways  had 


262  EXPOSITIONS    OF    THE    PSALMS. 

when  once  he  thought  upon  them.  What  must  be  the  consequence  of  his  deliberation 
was  so  plain,  namely,  that  sin  never  prevails  but  where  it  is  masked  over  with  some 
false  beauties,  and  the  inconsiderate,  foolish  sinner  credulously  gives  ear  to  its 
enchantments,  and  is  not  at  pains  and  care  to  enquire  into  them  ;  for  a  deep,  thorough 
search  would  soon  discover  that  its  fairest  appearances  are  but  lying  vanities,  and 
that  he  who  is  captivated  with  that  empty  show  is  in  the  same  circumstances  with 
a  person  in  a  dream,  who  can  please  himself  with  his  fancy  only  while  asleep,  and 
that  his  awakening  out  of  it  no  sooner  or  more  certainly  discovers  the  cheat,  than 
a  serious  thinking  upon  the  ways  of  iniquity  and  rebellion  against  God  will 
manifest  the  fatal  madness  of  men  in  ever  pursuing  them. — William  Dunlop, 
1692—1720. 

Verse  59. — "/  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies."  Some 
translate  the  original,  I  looked  on  both  sides  upon  my  ways,  I  considered  them  every 
way,  "  and  turned  my  feet  unto  thy  testimonies."  I  considered  that  I  was  wandering 
like  a  lost  sheep,  and  then  I  returned. — George  Swinnock. 

Verse  59. — "I  thought  on  my  ways,"  etc.  The  Hebrew  word  airn  that  is  here  used 
for  thinking,  signifies  to  think  on  a  man's  ways  accurately,  advisedly,  seriously, 
studiously,  curiously.  This  holy  man  of  God  thought  exactly  and  curiously  on  all 
his  purposes  and  practices,  on  all  his  doings  and  sayings,  on  all  his  words  and  works, 
and  finding  too  many  of  them  to  be  short  of  the  rule,  yea,  to  be  against  the  rule, 
he  turned  his  feet  to  God's  testimonies  ;  having  found  out  his  errors,  upon  a  diligent 
search,  a  strict  scrutiny,  he  turned  over  a  new  leaf,  and  framed  his  course  more 
exactly  by  rule.  O  Christians  !  you  must  look  as  well  to  your  spiritual  wants  as 
to  your  spiritual  enjoyments  ;  you  must  look  as  well  to  your  layings  out  as  to  your 
layings  up  ;  you  must  look  as  well  forward  to  what  you  should  be,  as  backward  to 
what  you  are.  Certainly  that  Christian  will  never  be  eminent  in  holiness  that  hath 
many  eyes  to  behold  a  little  holiness,  and  never  an  eye  to  see  his  further  want  of 
holiness. — Thomas  Brooks. 

Verse  59. — "/  thought  on  my  ways."  The  word  signifies  a  fixed,  abiding  thought. 
Some  make  it  an  allusion  to  those  that  work  embroidery  ;  that  are  very  exact  and 
careful  to  cover  the  least  flaw  ;  or  to  those  that  cast  accounts.  Reckon  with  your 
selves,  What  do  I  owe  ?  what  am  I  worth  ?  "/  thought "  not  only  on  my  wealth, 
as  the  covetous  man,  Ps.  xlix.  11  ;  but  "on  my  ways  "  ;  not  what  I  have,  but  what 
I  do  ;  because  what  we  do  will  follow  us  into  another  world,  when  what  we  have 
must  be  left  behind.  Many  are  critical  enough  in  their  remarks  upon  other  people's 
ways  that  never  think  of  their  own,  but  "  let  every  man  prove  his  own  work." 

This  account  which  David  here  gives  of  himself  may  refer  either  to  his  constant 
practice  every  day  ;  he  reflected  on  his  ways  at  night,  directed  his  feet  to  God's 
testimonies  in  the  morning,  and  what  his  hand  found  to  do  that  was  good  he  did  it 
without  delay  :  or  it  may  refer  to  his  first  acquaintance  with  God  and  religion,  when 
he  began  to  throw  oft  the  vanity  of  childhood  and  youth,  and  to  remember  his  Creator ; 
that  blessed  change  was  by  the  grace  of  God  thus  wrought.  Note,  1.  Conversion 
begins  in  serious  consideration  ;  Ezek.  xviii.  28  ;  Luke  xv.  17.  2.  Consideration 
must  end  in  a  sound  conversion.  To  what  purpose  have  we  thought  on  our  ways, 
if  we  do  not  turn  our  feet  with  all  speed  to  God's  testimonies  ? — Matthew  Henry. 

Verse  59. — "/  thought  on  my  ways."  Be  frequent  in  this  work  of  serious  con 
sideration.  If  daily  you  called  yourselves  to  an  account,  all  acts  of  grace  would  thrive 
the  better.  Seneca  asked  of  Sextius,  Quod  hodie  malum  sanasti  ?  cui  vitio  obstitisti  ? 
You  have  God's  example  in  reviewing  every  day's  work,  and  in  dealing  with  Adam 
before  he  slept.  The  man  that  was  unclean  was  to  wash  his  clothes  at  eventide. — 
Thomas  Manton. 

Verse  59. — "/  thought  on  my  ways,"  etc.  Poisons  may  be  made  medicinable. 
Let  the  thoughts  of  old  sins  stir  up  a  commotion  of  anger  and  hatred.  We  feel 
shiverings  in  our  spirits,  and  a  motion  in  our  blood,  at  the  very  thought  of  a  bitter 
potion  we  have  formerly  taken.  Why  may  we  not  do  that  spiritually,  which  the 
very  frame  and  constitution  of  our  bodies  doth  naturally,  upon  the  calling  a 
loathsome  thing  to  mind  ?  The  Romans'  sins  were  transient,  but  the  shame  was 
renewed  every  time  they  reflected  on  them  :  Rom.  vi.  21,  "  Whereof  ye  are  now 
ashamed."  They  reacted  the  detestation  instead  of  the  pleasure  :  so  should  the 
revivings  of  old  sins  in  our  memories  be  entertained  with  our  sighs,  rather  than  with 
joy.  We  should  also  manage  the  opportunity,  so  as  to  promote  some  further  degrees 
of  our  conversion  :  "/  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies." 
There  is  not  the  most  hellish  motion,  but  we  may  strike  some  sparks  from  it,  to 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   57   TO   64.       263 

kindle  our  love  to  God,  renew  our  repentance,  raise  our  thankfulness,  or  quicken 
our  obedience. — Stephen  Charnock. 

Verse  59. — "And  turned  my  feet  unto  thy  testimonies."  Mentioning  this  passage, 
Philip  Henry  observed,  that  the  great  turn  to  be  made  in  heart  and  life  is,  from  all 
other  things  to  the  word  of  God.  Conversion  turns  us  to  the  word  of  God,  as  our 
touch-stone,  to  examine  ourselves,  our  state,  our  ways,  spirits,  doctrines,  worships, 
customs  ;  as  our  glass,  to  dress  by,  James  i.  ;  as  our  rule  to  walk  and  work  by, 
Galatians  vi.  16  ;  as  our  water,  to  wash  us,  Psalm  cxix.  9  ;  as  our  fire  to  warm  us, 
Luke  xxiv.  ;  as  our  food  to  nourish  us,  Job  xxiii.  12  ;  as  our  sword  to  fight  with, 
Ephesians  vi.  ;  as  our  counsellor,  in  all  our  doubts,  Ps.  cxix.  24  ;  as  our  cordial, 
to  comfort  us  ;  as  our  heritage,  to  enrich  us. 

Verse  59. — "And  turned  my  feet  unto  thy  testimonies."  No  itinerary  to  the 
heavenly  city  is  simpler  or  fuller  than  the  ready  answer  made  by  an  English  prelate 
to  a  scoller  who  asked  him  the  way  to  heaven  ;  "  First  turn  to  the  right,  and  keep 
straight  on." — Ncale  and  Litlledale. 

Verse  59. — "And  turned."  Turn  to  God,  and  he  will  turn  to  you  ;  then  you 
are  happy,  though  all  the  world  turn  against  you. — John  Mason. 

Verse  60. — "/  made  haste,  and  delayed  not,"  etc.  Duty  discovered  should  instantly 
be  discharged.  There  is  peril  attending  every  step  which  is  taken  in  the  indulgence 
of  any  known  sin,  or  in  the  neglect  of  any  acknowledged  obligation.  A  tender 
conscience  will  not  trifle  with  its  convictions,  lest  the  heart  should  be  hardened 
through  the  deceitfulness  of  sin.  It  is  unsafe,  it  is  unreasonable,  it  is  highly  criminal 
to  hesitate  to  carry  that  reformation  into  effect  which  conscience  dictates.  He  who 
delays  when  duty  calls  may  never  have  it  in  his  power  to  evince  the  sincerity  of  his 
contrition  for  past  folly  and  neglect.  "/  made  haste,"  said  the  Psalmist,  "and  delayed 
not  to  keep  thy  commandments  " ;  that  is,  being  fully  convinced  of  the  necessity  and 
excellency  of  obedience,  I  instantly  resolved  upon  it,  and  immediately  put  it  into 
execution. — John  Morison. 

Verse  60. — "I  made  haste,  and  delayed  not  to  keep  thy  commandments."  We  often 
hear  the  saying,  "  Second  thoughts  are  best."  This  does  not  hold  in  the  religious 
life.  In  the  context  the  Psalmist  says,  "  I  thought  on  my  ways,  and  turned  my 
feet  unto  thy  testimonies,"  that  is,  I  did  not  wait  to  think  again.  In  religion  it 
may  be  a  deadly  habit  to  take  time  to  reflect.  Make  haste. — Henry  Melvill. 

Verse  60. — "/  made  haste,  and  delayed  not."  When  anyone  is  lawfully  called 
either  to  the  study  of  theology,  or  to  the  teaching  it  in  the  church,  he  ought  not  to 
hesitate,  as  Moses,  or  turn  away,  as  Jonah  ;  but,  leaving  all  things,  he  should  obey 
God  who  calls  him  ;  as  David  says,  "/  made  haste,  and  delayed  not."  Matt.  iv.  20  ; 
Luke  ix.  62. — Solomon  Gesner. 

Verse  60. — "/  made  haste,  and  delayed  not."  Sound  faith  is  neither  suspicious, 
nor  curious  ;  it  believes  what  God  says,  without  sight,  without  examining.  For 
since  it  is  impossible  for  God  to  lie  (for  how  should  truth  lie  ?)  it  is  fit  his  word  be 
credited  for  itself's  sake.  It  must  not  be  examined  with  hows  and  whys.  That 
which  the  Psalmist  says  of  observing  the  law,  that  must  the  Christian  say  of  receiving 
the  gospel,  'nncncrn  x1?,  "/  disputed  not,"  saith  David  ;  I  argued  not  with  God. 
The  word  is  very  elegant  in  the  original  tongue,  derived  in  the  Hebrew  from  the 
pronoun  nc,  which  signifieth  quid.  Faith  reasons  not  with  God,  asketh  no  quids, 
no  quarts,  no  quomodos,  no  whats,  no  hows,  no  wherefores  :  it  moveth  no  questions. 
It  meekly  yields  assent,  and  humbly  says  Amen  to  every  word  of  God.  This  is  the 
faith  at  which  our  Saviour  wondered  in  the  centurion's  story. — Richard  Clerke, — 1634. 

Verse  60. — "/  made  haste,  and  delayed  not."  The  original  word,  which  we 
translate  "delayed  not,"  is  amazingly  emphatical.  'nncnonn  H^f  velo  hithmahmahti, 
1  did  not  stand  what-what-whating  ;  or,  as  we  used  to  express  the  same  sentiment, 
shilly-shallying  with  myself :  I  was  determined,  and  so  set  out.  The  Hebrew  word 
as  well  as  the  English,  strongly  marks  indecision  of  mind,  positive  action  being 
suspended,  because  the  mind  is  so  unfixed  as  not  to  be  able  to  make  a  choice. — 
Adam  Clarke. 

Verse  60. — Take  heed  of  delays  and  procrastination,  of  putting  it  off  from  day 
to  day,  by  saying  there  will  be  time  enough  hereafter  ;  it  will  be  time  enough  for 
me  to  look  after  heaven  when  I  have  got  enough  of  the  world  ;  if  I  do  it  in  the  last 
year  of  my  life,  in  the  last  month  of  the  last  year,  in  the  last  week  of  the  last  month, 
it  will  serve.  O  take  heed  of  delays  ;  this  putting  off  repentance  hath  ruined 
thousands  of  souls  ;  shun  that  pit  into  which  many  have  fallen,  shun  that  rock 


264  EXPOSITIONS    OF    THE    PSALMS. 

upon  which  many  have  suffered  shipwreck  ;    say  with  David,  "/  made  haste,  and 
delayed  not  to  keep  thy  commandments." — James  Nalton,  1664. 

Verse  60. — "/  made  haste,  and  delayed  not,"  etc.  In  the  verse  immediately 
preceding,  the  man  of  God  speaks  of  repentance  as  the  fruit  of  consideration  and 
self-examining  :  "  I  thought  on  my  ways,  and  turned  my  feet  unto  thy  testimonies." 
But  when  did  he  turn  '?  for,  though  we  see  the  evil  of  our  ways,  we  are  naturally 
slow  to  get  it  redressed.  Therefore  David  did  not  only  turn  to  God,  but  he  did  it 
speedily  :  we  have  an  account  of  that  in  this  verse,  "/  made  haste,"  etc.  This 
readiness  in  the  work  of  obedience  is  doubly  expressed  ;  affirmatively  and  negatively. 
Affirmatively,  "/  made  haste  " ;  negatively,  "/  delayed  not."  This  double  expression 
increaseth  the  sense  according  to  the  manner  of  the  Hebrews  ;  as,  "  I  shall  not  die, 
but  live  "  (Ps.  cxviii.  17)  ;  that  is,  surely  live  ;  so  here,  "/  made  haste,  and  delayed 
not ;  "  that  is,  I  verily  delayed  not  a  moment ;  as  soon  as  he  had  thought  of  his 
ways,  and  taken  up  the  resolution  to  walk  closely  with  God,  he  did  put  it  into  practice. 
The  Septuagint  read  the  words  thus,  "  I  was  ready,  and  was  not  troubled  or  diverted 
by  fear  of  danger."  Indeed,  besides  our  natural  slowness  to  good,  this  is  one  usual 
ground  of  delays  ;  we  distract  ourselves  with  fears  ;  and,  when  God  hath  made 
known  his  will  to  us  in  many  duties,  we  think  of  tarrying  till  the  times  are  more 
quiet,  and  favourable  to  our  practice,  or  till  our  affairs  are  in  a  better  posture.  A 
good  improvement  may  be  made  of  that  translation  ;  but  the  words  run  better,  as 
they  run  more  generally,  with  us,  "/  made  haste,  and  delayed  not,"  etc. 

David  delayed  not.  When  we  dare  not  flatly  deny,  then  we  delay.  Non  vacat, 
that  is  the  sinner's  plea,  "  I  am  not  at  leisure"  ;  but,  Non  placet,  there  is  the  reality. 
They  which  were  invited  to  the  wedding  varnished  their  denial  over  with  an  excuse 
(Matt.  xxii.  5).  Delay  is  a  denial ;  for,  if  they  were  willing,  there  would  be  no 
excuse.  To  be  rid  of  importunate  and  troublesome  creditors,  we  promise  them 
payment  another  time  :  though  we  know  our  estate  will  be  more  wasted  by  that 
time,  it  is  but  to  put  them  off :  so  this  delay  and  putting  off  of  God  is  but  a  shift. 
Here  is  the  misery,  God  always  comes  unseasonably  to  a  carnal  heart.  It  was  the 
devils  that  said,  "Art  thou  come  hither  to  torment  us  before  the  time  ?  "  (Matt, 
viii.  29).  Good  things  are  a  torment  to  a  carnal  heart ;  and  they  always  come  out 
of  time.  Certainly,  that  is  the  best  time  when  the  word  is  pressed  upon  thy  heart 
with  evidence,  light,  and  power,  and  when  God  treats  with  thee  about  thine  eternal 
peace. — Thomas  M onion. 

Verse  60. — "Delayed."  Hithmahmah ;  the  word  used  of  Lot's  lingering,  in 
Genesis  xix.  16. — William  Kay. 

Verse  60. — Delay  in  the  Lord's  errands  is  next  to  disobedience,  and  generally 
springs  out  of  it,  or  issues  in  it.  "  God  commanded  me  to  make  haste  "  (2  Chron. 
xxxv.  21).  Let  us  see  to  it  that  we  can  say,  "/  made  haste,  and  delayed  not  to  keep 
thy  commandments." — Frances  Ridley  Havergal. 

Verse  60. — Avoid  all  delay  in  the  performance  of  this  great  work  of  believing  in 
Christ.  Until  we  have  performed  it  we  continue  under  the  power  of  sin  and  Satan, 
and  under  the  wrath  of  God  ;  and  there  is  nothing  between  hell  and  us  besides  the 
breath  of  our  nostrils.  It  is  dangerous  for  Lot  to  linger  in  Sodom,  lest  fire  and 
brimstone  come  down  from  heaven  upon  him.  The  manslayer  must  fly  with  all 
haste  to  the  city  of  refuge,  lest  the  avenger  of  blood  pursue  him,  while  his  heart 
is  hot,  and  slay  him.  We  should  make  haste,  and  not  delay  to  keep  God's  com 
mandments. — Walter  Marshall. 

Verse  60. — If  convictions  begin  to  work,  instantly  yield  to  their  influence.  If 
any  worldly  or  sinful  desire  is  touched,  let  this  be  the  moment  for  its  crucifixion. 
If  any  affection  is  kindled  towards  the  Saviour,  give  immediate  expression  to  its 
voice.  If  any  grace  is  reviving,  let  it  be  called  forth  into  instant  duty.  This  is  the 
best,  the  only,  expedient  to  fix  and  detain  the  motion  of  the  Spirit  now  striving  in 
the  heart ;  and  who  knoweth  but  the  improvement  of  the  present  advantage  may 
be  the  moment  of  victory  over  difficulties  hitherto  found  insuperable,  and  may 
open  our  path  to  heaven  with  less  interruption  and  more  steady  progress  ? — Charles 
Bridges. 

Verse  61. — "The  bands  of  the  wicked  have  robbed  me."  Two  readings  remain, 
either  of  which  may  be  admitted  :  The  cords  of  the  wicked  have  caught  hold  of  me, 
or,  The  companies  of  the  wicked  have  robbed  me.  Whether  we  adopt  the  one  or  the 
other  of  these  readings,  what  the  prophet  intends  to  declare  is,  that  when  Satan 
assailed  the  principles  of  piety  in  his  soul,  by  grievous  temptations,  he  continued 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   57   TO  64.     265 

with  undeviating  steadfastness  in  the  love  and  practice  of  God's  law.  Cords  may, 
however,  be  understood  in  two  ways  ;  either,  first,  as  denoting  the  deceptive  allure 
ments  by  which  the  wicked  endeavoured  to  get  him  entangled  in  their  society  ; 
or,  secondly,  the  frauds  which  they  practised  to  effect  his  ruin. — John  Calvin. 

Verse  61. — "The  bands  of  the  wicked  have  robbed  me." — Some  have  it,  "  Cords  of 
wicked  men  have  entwined  me."  Others,  "  Snares  of  wicked  men  surround  me." 
The  meaning  is  that  wicked  men  by  their  plots  and  contrivances  had  beset  him,  as 
men  would  ensnare  a  wild  beast  in  their  toils.  They  might,  indeed,  hem  him  round 
about  in  the  wilderness,  but  they  could  not  enthral  the  free  mind  ;  he  would  still 
feel  at  liberty  in  spirit,  he  would  not  forget  God's  law. — John  Stephen. 

Verse  61. — "The  bands  of  the  wicked  have  robbed  me."  They  set  upon  his  goods, 
and  spoiled  him  of  them,  either  by  plunder  in  the  time  of  war,  or  by  fines  and 
confiscations  under  colour  of  law.  Saul  (it  is  likely)  seized  his  effects  ;  Absalom 
his  palace  ;  the  Amalekites  rifled  Ziklag. — Matthew  Henry. 

Verse  61. — The  friendship  of  the  wicked  must  be  shunned.  First,  because  it 
binds  us,  as  they  are  bound  together — "  bands  of  the  wicked."  Every  sinner  is  a 
gladiator  with  net  and  sword,  going  down  into  the  arena,  and  endeavouring  to 
enmesh  any  one  who  comes  near  him.  A  second  reason  for  shunning  the  friendship 
of  the  wicked,  which  may  be  taken  from  the  Hebrew  word,  is  their  cruelty  and 
barbarity  ;  for  not  only  do  the  wicked  bind  their  friends,  but  they  make  a  spoil 
and  a  prey  of  them  :  "  have  robbed  me."  They  are  decoying  thieves,  journeying  with 
an  unwary  traveller,  until  they  have  led  him  into  thick  and  dark  woods,  where  they 
strip  him  of  heavenly  riches. — Thomas  Le  Blanc. 

Verses  61. — "The  bands  of  the  wicked  have  robbed  me."  Then  said  Christian  to 
his  fellow,  Now  I  call  to  remembrance  that  which  was  told  me  of  a  thing  that  happened 
to  a  good  man  hereabout.  The  name  of  the  man  was  Little-Faith,  but  a  good  man, 
and  he  dwelt  in  the  town  of  Sincere.  The  thing  was  this  ;  at  the  entering  in  of  this 
passage  there  comes  down  from  Broadway-gate  a  lane  called  Dead-man' s-lane  ;  so 
called  because  of  the  murders  that  are  commonly  done  there.  And  this  Little-Faith 
going  on  pilgrimage,  as  we  do  now,  chanced  to  sit  down  there  and  slept.  Now  there 
happened,  at  that  time,  to  come  down  that  lane  from  Broad-way-gate  three  sturdy 
rogues,  and  their  names  were  Faint-heart,  Mistrust,  and  Guilt,  (three  brothers,)  and 
they  espying  Little-Faith  where  he  was  came  galloping  up  with  speed.  Now  the 
good  man  was  just  awaked  from  his  sleep,  and  was  getting  up  to  go  on  his  journey. 
So  they  came  all  up  to  him,  and  with  threatening  language  bid  him  stand.  At  this, 
Little-Faith  looked  as  white  as  a  clout,  and  had  neither  power  to  fight  nor  flie.  Then 
said  Faint-heart,  Deliver  thy  purse  ;  but  he  making  no  haste  to  do  it,  (for  he  was 
loth  to  lose  his  money,)  Mistrust  ran  up  to  him,  and  thrusting  his  hand  into  his 
pocket,  pulled  out  thence  a  bag  of  silver.  Then  he  cried  out,  Thieves  1  Thieves  1 
With  that  Guilt,  with  a  great  club  that  was  in  his  hand,  struck  Little-Faith  on  the 
head,  and  with  that  blow  felled  him  flat  to  the  ground,  where  he  lay  bleeding  as  one 
that  would  bleed  to  death.  .  .  .  The  place  where  his  jewels  were  they  never  ransacked, 
so  those  he  kept  still ;  but,  as  I  was  told,  the  good  man  was  much  afflicted  for  his 
loss.  For  the  thieves  got  most  of  his  spending  money.  That  which  they  got  not 
(as  I  said)  were  jewels,  also  he  had  a  little  odd  money  left,  but  scarce  enough  to 
bring  him  to  his  journey's  end  ;  nay,  (if  I  was  not  misinformed,)  he  was  forced  to 
beg  as  he  went,  to  keep  himself  alive  (for  his  jewels  he  might  not  sell).  But  beg, 
and  do  what  he  could  he  went  (as  we  say)  with  many  a  hungry  belly,  the  most  part 
of  the  rest  of  the  way. — John  Bunyan. 

Verse  61. — "Bands."  Howsoever,  to  strengthen  themselves  in  an  evil  course, 
the  wicked  go  together  by  bands  and  companies,  yet  shall  it  not  avail  them,  nor 
hurt  us.  Babel's  builders  ;  Moab,  Ammon,  Edom,  conspiring  in  one,  may  tell  us, 
"  Though  hand  join  in  hand,  the  wicked  shall  not  escape  unpunished."  The  wicked 
are  like  thorns  before  the  fire  ;  their  multitude  may  well  embolden  the  flame,  but 
cannot  resist  it. — William  Cowper. 

Verse  61. — It  is  a  salutary  reflection  to  bear  in  mind,  that  thousands  of  spiritual 
adversaries  are  ever  watching  to  make  us  their  prey. — John  Morison. 

Verse  62. — "At  midnight  I  will  rise  to  give  thanks."  Though  we  cannot  enforce 
the  particular  observance  upon  you,  yet  there  are  many  notable  lessons  to  be  drawn 
from  David's  practice. 

1.  The  ardency  of  his  devotion,  or  his  earnest  desire  to  praise  God  :  "at  midnight," 
when  sleep  doth  most  invade  men's  eyes,  then  he  would  rise  up.  His  heart  was  so 


266  EXPOSITIONS    OF    THE    PSALMS. 

set  upon  the  praising  of  God,  and  the  sense  of  his  righteous  providence  did  so  affect 
him,  and  urge  and  excite  him  to  this  duty,  that  he  would  not  only  employ  himself 
in  this  work  in  the  daytime,  and  so  show  his  love  to  God,  but  he  would  rise  out  of 
his  bed  to  worship  God  and  celebrate  his  praise.  That  which  hindereth  the  sleep 
of  ordinary  men,  is  either  the  cares  of  this  world,  the  impatient  resentment  of  injuries, 
or  the  sting  of  an  evil  conscience  :  these  keep  others  waking,  but  David  was  awaked 
by  a  desire  to  praise  God.  No  hour  is  unseasonable  to  a  gracious  heart :  he  is 
expressing  his  affection  to  God  when  others  take  their  rest.  Thus  we  read  of  our 
Lord  Christ,  that  he  spent  whole  nights  in  prayer  (Luke  vi.  12).  It  is  said  of  the 
glorified  saints  in  heaven,  that  they  praise  God  continually  :  "  Therefore  are  they 
before  the  throne  of  God,  and  serve  him  day  and  rigiat  in  his  tem^e  :  and  he  that 
sitteth  on  the  throne  shall  dwell  among  them  "  (Rev.  vii.  15).  Now,  holy  men, 
though  much  hindered  by  their  bodily  necessities,  will  come  as  near  to  continual 
praise  as  present  frailty  will  permit.  Alas,  we  oftentimes  begin  the  day  with  some 
fervency  of  prayer  and  praise,  but  we  faint  ere  the  evening  comes. 

2.  His  sincerity,  seen  in  his  secrecy.     David  would  profess  his  faith  in  God 
when  he  had  no  witness  by  him  ;  "at  midnight,"  when  there  was  no  hazard  of 
ostentation.     It  was  a  secret  cheerfulness  and  delighting  in  God  :    when  alone  he 
could  have  no  respect  to  the  applause  of  men,  but  only  to  approve  himself  to  God 
who  seeth  in  secret.     See  Christ's  direction  :    "  But  thou,  when  thou  prayest,  enter 
into  thy  closet,  and  when  thou  hast  shut  thy  door,  pray  to  thy  Father  which  is  in 
secret ;  and  thy  Father  which  seeth  in  secret  shall  reward  thee  openly  "  (Matt.  vi.  6). 
Note  also  Christ's  own  practice  :   "  Rising  up  a  great  while  before  day,  he  went  out, 
and  departed  into  a  solitary  place,  and  there  prayed  "  (Mark  i.  35) :   before  day  he 
went  into  a  desert  to  pray  ;  both  time  and  place  implied  secrecy. 

3.  We  learn  hence  the  preciousness  of  time  :    it  was  so  to  David  ;    see  how  he 
spendeth  the  time  of  his  life.     We  read  of  David,  when  he  lay  down  at  night,  he 
watered  his  couch  with  his  tears,  after  the  examination  of  his  heart  (Psalm  vi.  6)  ; 
at  midnight  he  rose  to  give  thanks  ;    in  the  morning  he  prevented  the  morning 
watches  ;    and  seven  times  a-day  he  praised  God  :    morning,  noon,  and  night  he 
consecrated.     These  are  all  acts  of  eminent  piety.     We  should  not  content  ourselves 
with  so  much  grace  as  will  merely  serve  to  save  us.     Alas  I  we  have  much  idle  time 
hanging  upon  our  hands  :   if  we  would  give  that  to  God,  it  were  well. 

4.  The  value  of  godly  exercises  above  our  natural  refreshings.     The  word  is 
sweeter  than  appointed  food  :   "  I  have  esteemed  the  words  of  his  mouth  more  than 
my  necessary  food  "  (Job  xxiii.  12).     David  preferreth  the  praises  of  God  before 
his  sleep  and  rest  in  the  night.     Surely,  this  should  shame  us  for  our  sensuality. 
We  can  dispense  with  other  things  for  our  vain  pleasures  :    we  have  done  as  much 
for  sin,  for  vain  sports,  etc.  ;   and  shall  we  not  deny  ourselves  for  God  ? 

5.  The  great  reverence  to  be  used  in  secret  adoration.     David  did  not  only  raise 
up  his  spirits  to  praise  God,  but  rise  up  out  of  his  bed,  to  bow  the  knee  to  him.     Secret 
duties  should  be  performed  with  solemnity,  not  slubbered  over.     Praise,  a  special 
act  of  adoration,  requireth  the  worship  of  body  and  soul. — Thomas  Manton. 

Verse  62. — "At  midnight  I  will  rise  to  give  thanks."  He  had  praised  God  in  the 
courts  of  the  Lord's  house,  and  yet  he  will  do  it  in  his  bed-chamber.  Public  worship 
will  not  excuse  us  from  secret  worship. — Matthew  Henry. 

Verse  62. — "At  midnight  I  will  rise  to  give  thanks  unto  thee."  Was  he  not  ready 
also  to  praise  God  at  midday  ?  Certainly  ;  but  he  says,  "at  midnight,"  that  he 
may  express  the  ardour  and  longing  of  his  soul.  We  are  wont  to  assure  our  friends 
of  our  good  will  by  saying  that  we  will  rise  at  midnight  to  consult  about  their  affairs. — 
Wolfgang  Masculus. 

Verse  62. — "At  midnight  I  will  rise  to  give  thanks,"  etc.  In  these  words  observe 
three  things  : — 1.  David's  holy  employment,  or  the  duty  promised,  giving  thanks 
to  God.  2.  His  earnestness  and  fervency  implied  in  the  time  mentioned,  "  At 
midnight  I  will  rise"  ;  he  would  rather  interrupt  his  sleep  and  rest,  than  God  should 
want  his  praise.  3.  The  cause  or  matter  of  his  thanksgiving,  "  because  of  thy 
righteous  judgments  "  :  whereby  he  meaneth  the  dispensations  of  God's  providence 
in  delivering  the  godly  and  punishing  the  wicked,  according  to  his  word. — Thomas 
Manton. 

Verse  62. — "At  midnight  I  will  rise  to  give  thanks."  Cares  of  this  world, 
impatience  of  wrongs,  a  bad  conscience,  keep  awake  the  ungodly  and  disturb  their 
sleep  (Rivetus) ;  but  what  I  awake  for  is  to  give  thanks  to  thee. — A.  R.  Faussett. 


PSALM    ONE   HUNDRED   AND   NINETEEN— VERSES   57   TO   64.     267 

Verse  63. — "/  am  a  companion,"  etc.  He  said  in  the  first  verse  of  this  section 
that  God  was  his  portion  ;  now  he  saith,  that  all  the  saints  of  God  are  his  companions. 
These  two  go  together — the  love  of  God  and  the  love  of  his  saints.  He  that  loveth 
not  his  brother,  made  in  God's  image,  whom  he  seeth,  how  shall  he  love  God  whom 
he  hath  not  seen  ?  Seeing  our  goodness  extends  not  to  the  Lord  ;  if  it  be  showed 
to  his  saints  and  excellent  ones  upon  earth,  for  his  sake,  it  shall  be  no  small  argument 
of  our  loving  affection  towards  himself. 

Godly  David,  when  Jonathan  was  dead,  made  diligent  inquisition,  Is  there  none 
of  Jonathan's  posterity  to  whom  I  may  show  kindness  for  Jonathan's  sake  ?  and 
at  length  he  found  a  silly,  lame  Mcphibosheth.  So  if  we  enquire  diligently,  Is  there 
none  upon  earth  to  whom  I  may  show  kindness  for  Christ's  sake  who  is  in  heaven  ? 
we  shall  ever  find  some,  to  whom  whatsoever  we  do  shall  be  accepted  as  done  to 
himself. 

His  great  modesty  is  to  be  marked.  He  saith  not,  I  am  companion  of  all  that 
follow  thee,  but  of  all  that  fear  thee.  The  fear  of  God  is  the  beginning  of  wisdom. 
He  places  himself  among  novices  in  humility,  though  he  excelled  ancients  in  piety. — 
William  Cowper. 

Verse  63. — "/  am  a  companion  of  all  them  that  fear  thee."  How  weak  is  human 
nature  I  Verily  there  are  times  when  the  presence  of  one  so  great  as  the  Almighty 
becomes  oppressive,  and  we  feel  our  need  of  one  like  ourselves  to  sympathize  with 
us.  ...  And  there  have  been  provided  for  us  by  the  way  many  kind,  sympathizing 
friends,  like  Jesus.  As  we  pass  on,  we  get  the  human  supports  which  the  Lord  hath 
provided.  We  get  them  for  fellowship  too. — John  Stephen. 

Verse  63. — "/  am  a  companion  of  alt  them  that  fear  thee."  Birds  of  a  feather  will 
flock  together.  Servants  of  the  same  Lord,  if  faithful,  will  join  with  their  fellows, 
and  not  with  the  servants  of  his  enemy.  When  a  man  comes  to  an  inn  you  may 
give  a  notable  guess  for  what  place  he  is  bound  by  the  company  he  enquires  after. 
His  question, — "  Do  you  know  of  any  travelling  towards  London  ?  I  should  be 
heartily  glad  of  their  company,"  will  speak  his  mind  and  his  course.  If  he  hear  of 
any  bound  for  another  coast  he  regards  them  not ;  but  if  he  know  of  any  honest 
passengers  that  are  to  ride  in  the  same  road,  and  set  out  for  the  same  city  with 
himself,  he  sends  to  them,  and  begs  the  favour  of  their  good  company.  This  world 
is  an  inn,  all  men  are  in  some  sense  pilgrims  and  strangers,  they  have  no  abiding-place 
here.  Now  the  company  they  enquire  after,  and  delight  in,  whether  those  that  walk 
in  the  "  broad  way  "  of  the  flesh,  or  those  who  walk  in  the  "  narrow  way  "  of  the 
Spirit,  will  declare  whether  they  are  going  towards  heaven  or  towards  hell.  A 
wicked  man  will  not  desire  the  company  of  them  who  walk  in  a  contrary  way, 
nor  a  saint  delight  in  their  society  who  go  cross  to  his  journey.  "  Can  two  walk 
together  except  they  be  agreed  ?  "  The  young  partridges  hatched  under  a  hen  go 
for  a  time  along  with  her  chickens,  and  keep  them  company,  scraping  in  the  earth 
together  ;  but  when  they  are  grown  up,  and  their  wings  fit  for  the  purpose,  they 
mount  up  into  the  air,  and  seek  for  birds  of  their  own  nature.  A  Christian,  before 
his  conversion,  is  brought  up  under  the  prince  of  darkness,  and  walks  in  company 
with  his  cursed  crew,  according  to  the  course  of  this  world  ;  but  when  the  Spirit 
changes  his  disposition,  he  quickly  changes  his  companions,  and  delights  only  in 
the  saints  that  are  on  earth. — George  Swinnock. 

Verse  63. — "I  am  a  companion  of  all  them  that  fear  thee."  1.  The  person  speaking. 
The  disparity  of  the  persons  is  to  be  observed.  David,  who  was  a  great  prophet, 
yea,  a  king,  yet  saith,  "/  am  a  companion  of  all  them  that  fear  thee."  Christ  himself 
called  them  his  "  fellows  "  :  "  Thy  God  hath  anointed  thee  with  the  oil  of  gladness 
above  thy  fellows  "  (Ps.  xlv.  7)  ;  and  therefore  David  might  well  say,  "/  am  a 
companion." 

2.  The  persons  spoken  of.  David  saith  of  "all  them  that  fear  thee."  The  universal 
particle  is  to  be  observed  ;  not  only  some,  but  "all":  when  any  lighted  upon  him, 
or  he  upon  any  of  them,  they  were  welcome  to  him.  How  well  would  it  be  for  the 
world,  if  the  great  potentates  of  the  earth  would  thus  think,  speak,  and  do,  "/  am 
a  companion  of  all  that  fear  thee."  Self-love  reigneth  in  most  men  :  we  love  the  rich 
and  despise  the  poor,  and  so  have  the  faith  of  our  Lord  Jesus  Christ  with  respect  of 
persons  (James  ii.  1)  :  therefore  this  universality  is  to  be  regarded.  Hearing  of  your 
faith  and  love  to  all  the  saints  (Eph.  i.  15),  to  the  mean  as  well  as  the  greatest. 
Meanness  doth  not  take  away  church  relations  (1  Cor.  xi.  20).  There  are  many 
differences  in  worldly  respects  between  one  Christian  and  another  ;  yea,  in  spiritual 
gifts,  some  weaker,  some  stronger  ;  but  we  must  love  all ;  for  all  are  children 


268  EXPOSITIONS    OF    THE    PSALMS. 

of  one  Father,  all  owned  by  Christ :  "  He  is  not  ashamed  to  call  them  brethren  " 
(Heb.  ii.  11). 

This,  I  say,  is  observable,  the  disparity  of  the  persons  :  on  the  one  side,  David, 
on  the  other,  all  the  people  of  God. — Thomas  Manlon. 

Verse  63. — "I  am  a  companion,"  etc.  :  as  if  he  would  say,  This  is  a  sign  to  me 
that  I  belong  to  thy  family  ;  because  "/  am  the  companion  of  all  those  fearing  thee  " 
with  a  filial  fear,  and  keeping  "thy  precepts." — Paulus  Palanterius. 

Verse  63. — "A  companion,"  properly  is  such  an  one  as  I  do  choose  to  walk  and 
converse  with  ordinarily  in  a  way  of  friendship  ;  so  that  company  keeping  doth 
imply  three  things  ;  first,  it  is  a  matter  of  choice,  and  therefore  relations,  as  such, 
are  not  properly  said  to  be  our  companions  ;  secondly,  it  implies  a  constant  walking 
and  converse  with  another,  and  so  it  is  expressed,  Job  xxxiv.  8  ;  Prov.  xiii.  20. 
And,  thirdly,  this  ordinary  converse  or  walking  with  another,  must  be  in  a  way  of 
friendship.— Wi lliam  Bridge,  1600—1670. 

Verse  63. — Shun  the  company  that  shuns  God,  and  keep  the  company  that  God 
keeps.  Look  on  the  society  of  the  carnal  or  profane  as  infectious,  but  reckon  serious, 
praying  persons  the  excellent  ones  of  the  earth.  Such  will  serve  to  quicken  you 
when  dead,  and  warm  you  when  cold.  Make  the  liveliest  of  God's  people  your 
greatest  intimates,  and  see  that  their  love  and  likeness  to  Christ  be  the  great  motive 
of  your  love  to  them,  more  than  their  love  or  likeness  to  you. — John  Willison, 
1680—1750. 

Verse  64. — "The  earth,  O  LORD,  is  full  of  thy  mercy."  The  humble  and  devoted 
servant  of  God  does  not  look  with  a  jaundiced  eye  upon  that  scene  through  which 
he  is  passing  to  his  eternal  home.  Amidst  many  sorrows  and  privations,  the 
necessary  fruits  of  sin,  he  beholds  all  nature  and  providence  shining  forth  in  the 
rich  expression  of  God's  paternal  benignity  and  mercy  to  the  children  of  men. — 
John  Morison. 

Verse  64. — "The  earth,  O  LORD,  is  full  of  thy  mercy."  The  molten  sea,  the  shew- 
bread,  the  sweet  incense,  the  smoke  of  the  sacrifices,  Aaron's  breastplate,  the  preaching 
of  the  cross,  the  keys  of  the  kingdom  of  heaven  :  do  not  all  these  proclaim  mercy  ? 
Who  could  enter  a  sanctuary,  search  conscience,  look  up  to  heaven,  pray  or  sacrifice, 
call  upon  God,  or  think  of  the  tree  of  life  in  the  midst  of  the  paradise  of  God,  if  there 
were  HO  mercy  ?  Do  not  all  visions,  covenants,  promises,  messages,  mysteries,  legal 
purifications,  evangelical  pacifications,  confirm  this  ?  Yes,  mercy  is  in  the  air 
which  we  breathe,  the  daily  light  which  shines  upon  us,  the  gracious  rain  of  God's 
inheritance  ;  it  is  the  public  spring  for  all  the  thirsty,  the  common  hospital  for  all 
the  needy  ;  all  the  streets  of  the  church  are  paved  with  these  stones.  What  would 
become  of  the  children  if  there  were  not  these  breasts  of  consolation  ?  How  should 
the  bride,  the  Lamb's  wife,  be  trimmed,  if  her  bridegroom  did  not  deck  her  with 
these  habiliments  ?  How  should  Eden  appear  like  the  Garden  of  God,  if  it  were 
not  watered  by  these  rivers  ?  It  is  mercy  that  takes  us  out  of  the  womb,  feeds  us 
in  the  days  of  our  pilgrimage,  furnishes  us  with  spiritual  provisions,  closes  our  eyes 
in  peace,  and  translates  us  to  a  secure  resting-place.  It  is  the  first  petitioner's  suit, 
and  the  first  believer's  article,  the  contemplation  of  Enoch,  the  confidence  of  Abraham, 
the  burden  of  the  Prophetic  Songs,  the  glory  of  all  the  apostles,  the  plea  of  the 
penitent,  the  ecstacies  of  the  reconciled,  the  believer's  hosannah,  the  angel's  hallelujah. 
Ordinances,  oracles,  altars,  pulpits,  the  gates  of  the  grave,  and  the  gates  of  heaven, 
do  all  depend  upon  mercy.  It  is  the  load-star  of  the  wandering,  the  ransom  of  the 
captive,  the  antidote  of  the  tempted,  the  prophet  of  the  living,  and  the  effectual 
comfort  of  the  dying  : — there  would  not  be  one  regenerate  saint  upon  earth,  nor  one 
glorified  saint  in  heaven,  if  it  were  not  for  mercy. — From  G.  S.  Bowes' s  "Illustrative 
Gatherings,"  1869. 

Verse  64. — "The  earth,  O  LORD,  is  full  of  thy  mercy." 

"  Why  bursts  such  melody  from  tree  and  bush, 

The  overflowing  of  each  songster's  heart, 
So  filling  mine  that  it  can  scarcely  hush 

Awhile  to  listen,  but  would  take  its  part  ? 
'Tis  but  one  song  I  hear  where'er  I  rove, 
Though  countless  be  the  notes,  that  God  is  Love. 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES    57    TO   64.     269 

"  Why  leaps  the  streamlet  down  the  mountain-side  ? 

Hasting  so  swiftly  to  the  vale  beneath, 
To  cheer  the  shepherd's  thirsty  flock,  or  glide 
Where  the  hot  sun  has  left  a  faded  wreath, 
Or,  rippling,  aid  the  music  of  a  grove  ? 
Its  own  glad  voice  replies,  that  God  is  Love 

**  Is  it  a  fallen  world  on  which  I  gaze  ? 

Am  I  as  deeply  fallen  as  the  rest. 
Yet  joys  partaking,  past  my  utmost  praise, 

Instead  of  wandering  forlorn,  unblest  ? 
It  is  as  if  an  unseen  spirit  strove 
To  grave  upon  my  heart,  that  God  is  Love  !  " 

Thomas  Davis,  1864. 


270  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES   65    TO    72. 

HpHOU  hast  dealt  well  with  thy  servant,    0  LORD,  according  unto  thy 
A      word. 

66  Teach  me  good  judgment  and  knowledge  :    for  I  have  believed  thy 
commandments. 

67  Before  I  was  afflicted  I  went  astray  :   but  now  have  I  kept  thy  word. 

68  Thou  art  good,  and  doest  good  ;  teach  me  thy  statutes. 

69  The  proud  have  forged  a  lie  against  me  :   but  I  will  keep  thy  precepts 
with  my  whole  heart. 

70  Their  heart  is  as  fat  as  grease  ;   but  I  delight  in  thy  law. 

71  It  is  good  for  me  that  I  have  been  afflicted ;   that  I  might  learn  thy 
statutes. 

72  The  law  of  thy  mouth  is  better  unto  me  than  thousands  of  gold  and 
silver. 

In  this  ninth  section  the  verses  all  begin  with  the  letter  Teth.  They  are  the 
witness  of  experience,  testifying  to  the  goodness  of  God,  the  graciousness  of  his 
dealings,  and  the  preciousness  of  his  word.  Especially  the  Psalmist  proclaims  the 
excellent  uses  of  adversity,  and  the  goodness  of  God  in  afflicting  him.  The  sixty-fifth 
verse  is  the  text  of  the  entire  octave. 

65.  "Thou  hast  dealt  well  with  thy  servant,  0  LORD,  according  unto  thy  word." 
This  is  the  summary  of  his  life,  and  assuredly  it  is  the  sum  of  ours.  The  Psalmist 
tells  the  Lord  the  verdict  of  his  heart ;  he  cannot  be  silent,  he  must  speak  his  gratitude 
in  the  presence  of  Jehovah,  his  God.  From  the  universal  goodness  of  God  in  nature, 
in  verse  64,  it  is  an  easy  and  pleasant  step  to  a  confession  of  the  Lord's  uniform 
goodness  to  ourselves  personally.  It  is  something  that  God  has  dealt  at  all  with 
such  insignificant  and  undeserving  beings  as  we  are,  and  it  is  far  more  that  he  has 
dealt  well  with  us,  and  so  well,  so  wondrously  well.  He  hath  done  all  things  well : 
the  rule  has  no  exception.  In  providence  and  in  grace,  in  giving  prosperity  and 
sending  adversity,  in  everything  Jehovah  hath  dealt  well  with  us.  It  is  dealing 
well  on  our  part  to  tell  the  Lord  that  we  feel  that  he  hath  dealt  well  with  us  ;  for 
praise  of  this  kind  is  specially  fitting  and  comely.  This  kindness  of  the  Lord  is, 
however,  no  chance  matter  :  he  promised  to  do  so,  and  he  has  done  it  according  to 
his  word.  It  is  very  precious  to  see  the  word  of  the  Lord  fulfilled  in  our  happy 
experience  ;  it  endears  the  Scripture  to  us,  and  makes  us  love  the  Lord  of  the  Scrip 
ture.  The  book  of  providence  tallies  with  the  book  of  promise  :  what  we  read  in 
the  page  of  inspiration  we  meet  with  again  in  the  leaves  of  our  life-story.  We  may 
not  have  thought  that  it  would  be  so,  but  our  unbelief  is  repented  of  now  that  we 
see  the  mercy  of  the  Lord  to  us,  and  his  faithfulness  to  his  word  ;  henceforth  we  are 
bound  to  display  a  firmer  faith  both  in  God  and  in  his  promise.  He  has  spoken 
well,  and  he  has  dealt  well.  He  is  the  best  of  Masters  ;  for  it  is  to  a  very  unworthy 
and  incapable  servant  that  he  has  acted  thus  blessedly  :  does  not  this  cause  us  to 
delight  in  his  service  more  and  more  ?  We  cannot  say  that  we  have  dealt  well  with 
our  Master ;  for  when  we  have  done  all,  we  are  unprofitable  servants  ;  but  as  for 
our  Lord,  he  has  given  us  light  work,  large  maintenance,  loving  encouragement,  and 
liberal  wages.  It  is  a  wonder  that  he  has  not  long  ago  discharged  us,  or  at  least 
reduced  our  allowances,  or  handled  us  roughly  ;  yet  we  have  had  no  hard  dealings, 
all  has  been  ordered  with  as  much  consideration  as  if  we  had  rendered  perfect 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   65   TO   72.     271 

obedience.  We  have  had  bread  enough  and  to  spare,  our  livery  has  been  duly 
supplied,  and  his  service  has  ennobled  us  and  made  us  happy  as  kings.  Complaints 
we  have  none.  We  lose  ourselves  in  adoring  thanksgiving,  and  find  ourselves 
again  in  careful  thanks-living. 

66.  "Teach  me  good  judgment  and  knowledge."     Again  he  begs  for  teaching,  as 
in  verse  64,  and  again  he  uses  God's  mercy  as  an  argument.     Since  God  had  dealt 
well  with  him,  he  is  encouraged  to  pray  for  judgment  to  appreciate  the    Lord's 
goodness.     Good  judgment  is  the  form  of  goodness  which  the  godly  man  most  needs 
and  most  desires,  and  it  is  one  which  the  Lord  is  most  ready  to  bestow.     David  felt 
that  he  had  frequently  failed  in  judgment  in  the  matter  of  the  Lord's  dealings  with 
him  :  from  want  of  knowledge  he  had  misjudged  the  chastening  hand  of  the  heavenly 
Father,  and  therefore  he  now  asks  to  be  better  instructed,  since  he  perceives  the 
injustice  which  he  had  done  to  the  Lord  by  his  hasty  conclusions.     He  means  to 
say — Lord,  thou  didst  deal  well  with  me  when  I  thought  thee  hard  and  stern,  be 
pleased  to  give  me  more  wit,  that  I  may  not  a  second  time  think  so  ill  of  my  Lord. 
A  sight  of  our  errors  and  a  sense  of  our  ignorance  should  make  us  teachable.     We 
are  not  able  to  judge,  for  our  knowledge  is  so  sadly  inaccurate  and  imperfect ;    if 
the  Lord  teaches  us  knowledge  we  shall  attain  to  good  judgment,  but  not  otherwise. 
The  Holy  Ghost  alone  can  fill  us  with  light,  and  set  the  understanding  upon  a  proper 
balance  :    let  us  ardently  long  for  his  teachings,  since  it  is  most  desirable  that  we 
should  be  no  longer  mere  children  in  knowledge  and  understanding. 

"For  I  have  believed  thy  commandments."  His  heart  was  right,  and  therefore  he 
hoped  his  head  would  be  made  right.  He  had  faith,  and  therefore  he  hoped  to 
receive  wisdom.  His  mind  had  been  settled  in  the  conviction  that  the  precepts  of 
the  word  were  from  the  Lord,  and  were  therefore  just,  wise,  kind,  and  profitable  ; 
he  believed  in  holiness,  and  as  that  belief  is  no  mean  work  of  grace  upon  the  soul, 
he  looked  for  yet  further  operations  of  divine  grace.  He  who  believes  the  commands 
is  the  man  to  know  and  understand  the  doctrines  and  the  promises.  If  in  looking 
back  upon  our  mistakes  and  ignorances  we  can  yet  see  that  we  heartily  loved  the 
precepts  of  the  divine  will,  we  have  good  reason  to  hope  that  we  are  Christ's  disciples, 
and  that  he  will  teach  us  and  make  us  men  of  good  judgment  and  sound  knowledge. 
A  man  who  has  learned  discernment  by  experience,  and  has  thus  become  a  man  of 
sound  judgment,  is  a  valuable  member  of  a  church,  and  the  means  of  much  edification 
to  others.  Let  all  who  would  be  greatly  useful  offer  the  prayer  of  this  verse  :  "  Teach 
me  good  judgment  and  knowledge." 

67.  "Before  I  was  afflicted  I  went  astray."     Partly,  perhaps,  through  the  absence 
of  trial.     Often  our  trials  act  as  a  thorn  hedge  to  keep  us  in  the  good  pasture,  but 
our  prosperity  is  a  gap  through  which  we  go  astray.     If  any  of  us  remember  a  time 
in  which  we  had  no  trouble,  we  also  probably  recollect  that  then  grace  was  low, 
and  temptation  was  strong.     It  may  be  that  some  believer  cries,  "  O  that  it  were 
with  me  as  in  those  summer  days  before  I  was  afflicted."     Such  a  sigh  is  most  unwise, 
and  arises  from  a  carnal  love  of  ease  :  the  spiritual  man  who  prizes  growth  in  grace 
will  bless  God  that  those  dangerous  days  are  over,  and  that  if  the  weather  be  more 
stormy  it  is  also  more  healthy.     It  is  well  when  the  mind  is  open  and  candid,  as  in 
this  instance  :    perhaps  David  would  never  have  known  and  confessed  his  own 
strayings  if  he  had  not  smarted  under  the  rod.     Let  us  join  in  his  humble  acknow 
ledgments,  for  doubtless  we  have  imitated  him  in  his  strayings.     Why  is  it  that  a 
little  ease  works  in  us  so  much  disease  ?     Can  we  never  rest  without  rusting  ?     Never 
be  filled  without  waxing  fat  ?     Never  rise  as  to  one  world  without  going  down  as 
to  another  ?     What  weak  creatures  we  are  to  be  unable  to  bear  a  little  pleasure  1 
What  base  hearts  are  those  which  turn  the  abundance  of  God's  goodness  into  an 
occasion  for  sin. 

"But  now  have  I  kept  thy  word."  Grace  is  in  that  heart  which  profits  by  its 
chastening.  It  is  of  no  use  to  plough  barren  soil.  When  there  is  no  spiritual  life 
affliction  works  no  spiritual  benefit ;  but  where  the  heart  is  sound  trouble  awakens 
conscience,  wandering  is  confessed,  the  soul  becomes  again  obedient  to  the  command, 
and  continues  to  be  so.  Whipping  will  not  turn  a  rebel  into  a  child  ;  but  to  the 
true  child  a  touch  of  the  rod  is  a  sure  corrective.  In  the  Psalmist's  case  the  medicine 
of  affliction  worked  a  change — "but";  an  immediate  change — "now";  a  lasting 
change — "have  I" ;  an  inward  change — "have  I  kept" ;  a  change  Godward — "thy 
word."  Before  his  trouble  he  wandered,  but  after  it  he  kept  within  the  hedge  of 
the  word,  and  found  good  pasture  for  his  soul  :  the  trial  tethered  him  to  his  proper 
place  ;  it  kept  him,  and  then  he  kept  God's  word.  Sweet  are  the  uses  of  adversity, 


272  EXPOSITIONS    OF    THE    PSALMS. 

and  this  is  one  of  them,  it  puts  a  bridle  upon  transgression  and  furnishes  a  spur 
for  holiness. 

68.  "Thou  art  good,  and  doest  good."     Even  in  affliction  God  is  good,  and  does 
good.     This  is  the  confession  of  experience.     God  is  essential  goodness  in  himself, 
and  in  every  attribute  of  his  nature  he  is  good  in  the  fullest  sense  of  the  term  ;  indeed, 
he  has  a  monopoly  of  goodness,  for  there  is  none  good  but  one,  that  is  God.     His  acts 
are  according  to  his  nature  :    from  a  pure  source  flow  pure  streams.     God  is  not 
latent  and  inactive  goodness  ;    he  displays  himself  by  his  doings,  he  is  actively 
beneficent,  he  does  good.     How  much  good  he  does  no  tongue  can  tell  I     How  good 
he  is  no  heart  can  conceive  !     It  is  well  to  worship  the  Lord  as  the  poet  here  does 
by  describing  him.     Facts  about  God  are  the  best  praise  of  God.     All  the  glory  we 
can  give  to  God  is  to  reflect  his  own  glory  upon  himself.     We  can  say  no  more  good 
of  God  than  God  is  and  does.     We  believe  in  his  goodness,  and  so  honour  him  by 
our  faith  ;    we  admire  that  goodness,  and  so  glorify  him  by  our  love  ;    we  declare 
that  goodness,  and  so  magnify  him  by  our  testimony. 

"Teach  me  thy  statutes."  The  same  prayer  as  before,  backed  with  the  same 
argument.  He  prays,  "  Lord  be  good,  and  do  good  to  me  that  I  may  both  be  good 
and  do  good  through  thy  teaching."  The  man  of  God  was  a  learner,  and  delighted 
to  learn  :  he  ascribed  this  to  the  goodness  of  the  Lord,  and  hoped  that  for  the  same 
reason  he  would  be  allowed  to  remain  in  the  school  and  learn  on  till  he  could  perfectly 
practise  every  lesson.  His  chosen  class-book  was  the  royal  statutes,  he  wanted  no 
other.  He  knew  the  sad  result  of  breaking  those  statutes,  and  by  a  painful  experience 
he  had  been  led  back  to  the  way  of  righteousness  ;  and  therefore  he  begged  as  the 
greatest  possible  instance  of  the  divine  goodness  that  he  might  be  taught  a  perfect 
knowledge  of  the  law,  and  a  complete  conformity  to  it.  He  who  mourns  that  he 
has  not  kept  the  word  longs  to  be  taught  it,  and  he  who  rejoices  that  by  grace  he 
has  been  taught  to  keep  it  is  not  less  anxious  for  the  like  instruction  to  be  continued 
to  him. 

In  verse  12,  which  is  the  fourth  verse  of  Beth,  we  have  much  the  same  sense  as 
in  this  fourth  verse  of  Teth. 

69.  "The  proud  have  forged  a  lie  against  me."     They  first  derided  him  (51),  then 
defrauded  him  (61),  and  now  they  have  defamed  him.     To  injure  his  character  they 
resorted  to  falsehood,  for  they  could  find  nothing  against  him  if  they  spoke  the 
truth.     They  forged  a  lie  as  a  blacksmith  beats  out  a  weapon  of  iron,  or  they  counter 
feited  the  truth  as  men  forge  false  coin.     The  original  may  suggest  a  common 
expression — "  They  have  patched  up  a  lie  against  me."     They  were  not  too  proud 
to  lie.     Pride  is  a  lie,  and  when  a  proud  man  utters  lies  "  he  speaketh  of  his  own." 
Proud  men  are  usually  the  bitterest  opponents  of  the  righteous  :    they  are  envious 
of  their  good  fame  and  are  eager  to  ruin  it.     Slander  is  a  cheap  and  handy  weapon 
if  the  object  is  the  destruction  of  a  gracious  reputation  ;  and  when  many  proud  ones 
conspire  to  concoct,  exaggerate,  and  spread  abroad  a  malicious  falsehood,  they 
generally  succeed  in  wounding  their  victim,  and  it  is  no  fault  of  theirs  if  they  do 
not  kill  him  outright.     O  the  venom  which  lies  under  the  tongue  of  a  liar  1     Many 
a  happy  life  has  been  embittered  by  it,  and  many  a  good  repute  has  been  poisoned 
as  with  the  deadliest  drug.     It  is  painful  to  the  last  degree  to  hear  unscrupulous 
men  hammering  away  at  the  devil's  anvil  forging  a  new  calumny  ;    the  only  help 
against  it  is  the  sweet  promise,  "  No  weapon  that  is  formed  against  thee  shall  prosper, 
and  every  tongue  that  riseth  against  thee  in  judgment  thou  shalt  condemn." 

"But  I  will  keep  thy  precepts  with  my  whole  heart."  My  one  anxiety  shall  be  to 
mind  my  own  business  and  stick  to  the  commandments  of  the  Lord.  If  the  mud 
which  is  thrown  at  us  does  not  blind  our  eyes  or  bruise  our  integrity  it  will  do  us 
little  harm.  If  we  keep  the  precepts,  the  precepts  will  keep  us  in  the  day  of  contumely 
and  slander.  David  renews  his  resolve — "/  will  keep" ;  he  takes  a  new  look  at 
the  commands,  and  sees  them  to  be  really  the  Lord's — "thy  precepts  "  ;  and  he 
arouses  his  entire  nature  to  the  work — "with  my  whole  heart."  When  slanders  drive 
us  to  more  resolute  and  careful  obedience  they  work  our  lasting  good  ;  falsehood 
hurled  against  us  may  be  made  to  promote  our  fidelity  to  the  truth,  and  the  malice 
of  men  may  increase  our  love  to  God.  If  we  try  to  answer  lies  by  our  words  we 
may  be  beaten  in  the  battle  ;  but  a  holy  life  is  an  unanswerable  refutation  of  all 
calumnies.  Spite  is  balked  if  we  persevere  in  holiness  despite  all  opposition. 

70.  "Their  heart  is  as  fat  as  grease."     They  delight  in  fatness,  but  I  delight  in 
thee.     Their  hearts,  through  sensual  indulgence,  have  grown  insensible,  coarse,  and 
grovelling  ;  but  thou  hast  saved  me  from  such  a  fate  through  thy  chastening  hand. 


PSALM  ONE  HUNDRED  AND   NINETEEN— VERSES  65  TO   72.      273 

Proud  men  grow  fat  through  carnal  luxuries,  and  this  makes  them  prouder  still. 
They  riot  in  their  prosperity,  and  fill  their  hearts  therewith  till  they  become  in 
sensible,  effeminate,  and  self-indulgent.  A  greasy  heart  is  something  horrible  ;  it 
is  a  fatness  which  makes  a  man  fatuous,  a  fatty  degeneration  of  the  heart  which 
leads  to  feebleness  and  death.  The  fat  in  such  men  is  killing  the  life  in  them.  Dryden 
wrote — 

"  O  souls  !     In  whom  no  heavenly  fire  is  found, 
Fat  minds  and  ever  grovelling  on  the  ground." 

In  this  condition  men  have  no  heart  except  for  luxury,  their  very  being  seems  to 
swim  and  stew  in  the  fat  of  cookery  and  banqueting.  Living  on  the  fat  of  the  land, 
their  nature  is  subdued  to  that  which  they  have  fed  upon  ;  the  muscle  of  their 
nature  has  gone  to  softness  and  grease. 

"But  I  delight  in  thy  law."  How  much  better  is  it  to  joy  in  the  law  of  the  Lord 
than  to  joy  in  sensual  indulgences  !  This  makes  the  heart  healthy,  and  keeps  the 
mind  lowly.  No  one  who  loves  holiness  has  the  slightest  cause  to  envy  the  prosperity 
of  the  worldling.  Delight  in  the  law  elevates  and  ennobles,  while  carnal  pleasure 
clogs  the  intellect  and  degrades  the  affections.  There  is  and  always  ought  to  be  a 
vivid  contrast  between  the  believer  and  the  sensualist,  and  that  contrast  is  as  much 
seen  in  the  affections  of  the  heart  as  in  the  actions  of  the  life  :  their  heart  is  as  fat 
as  grease,  and  our  heart  is  delighted  with  the  law  of  the  Lord.  Our  delights  are  a 
better  test  of  our  character  than  anything  else  :  as  a  man's  heart  is,  so  is  the  man. 
David  oiled  the  wheels  of  life  with  his  delight  in  God's  law,  and  not  with  the  fat  of 
sensuality.  He  had  his  relishes  and  dainties,  his  festivals  and  delights,  and  all 
these  he  found  in  doing  the  will  of  the  Lord  his  God.  When  law  becomes  delight, 
obedience  is  bliss.  Holiness  in  the  heart  causes  the  soul  to  eat  the  fat  of  the  land. 
To  have  the  law  lor  our  delight  will  breed  in  our  hearts  the  very  opposite  of  the 
effects  of  pride  ;  deadness,  sensuality,  and  obstinacy  will  be  cured,  and  we  shall 
become  teachable,  sensitive,  and  spiritual.  How  careful  should  we  be  to  live  under 
the  influence  of  the  divine  law  that  we  fall  not  under  the  law  of  sin  and  death. 

71.  "It  is  good  for  me  that  I  have  been  afflicted."     Even  though  the  affliction 
came  from  bad  men,  it  was  overruled  for  good  ends  ;  though  it  was  bad  as  it  came 
from  them  it  was  good  for  David.     It  benefited  him  in  many  ways,  and  he  knew 
it.     Whatever  he  may  have  thought  while  under  the  trial,  he  perceived  himself 
to  be  the  better  for  it  when  it  was  over.     It  was  not  good  to  the  proud  to  be 
prosperous,  for  their  hearts  grew  sensual  and  insensible  ;    but  affliction  was  good 
for  the  Psalmist.     Our  worst  is  better  for  us  than  the  sinner's  best.     It  is  bad  for 
sinners  to  rejoice,  and  good  for  saints  to  sorrow.     A  thousand  benefits  have  come 
to  us  through  our  pains  and  griefs,  and  among  the  rest  is  this — that  we  have  thus 
been  schooled  in  the  law.     "That  I  might  learn  thy  statutes."     These  we  have  come 
to  know  and  to  keep  by  feeling  the  smart  of  the  rod.     We  prayed  the  Lord  to  teach 
us  (66),  and  now  we  see  how  he  has  already  been  doing  it.     Truly  he  has  dealt  well 
with  us,  for  he  has  dealt  wisely  with  us.     We  have  been  kept  from  the  ignorance 
of  the  greasy-hearted  by  our  trials,  and  this,  if  there  were  nothing  else,  is  just  cause 
for  constant  gratitude.     To  be  larded  by  prosperity  is  not  good  for  the  proud  ; 
but  for  the  truth  to  be  learned  by  adversity  is  good  for  the  humble.     Very  little 
is  to  be  learned  without  affliction.     If  we  would  be  scholars  we  must  be  sufferers. 
As  the  Latins  say,  Experientia  docet,  experience  teaches.     There  is  no  royal  road 
to  learning  the  royal  statutes  ;    God's  commands  are  best  read  by  eyes  wet  with 
tears. 

72.  "The  law  of  thy  mouth."     A  sweetly  expressive  name  for  the  word  of  God. 
It  comes  from  God's  own  mouth  with  freshness  and  power  to  our  souls.     Things 
written  are  as  dried  herbs  ;    but  speech  has  a  liveliness  and  dew  about  it.     We  do 
well  to  look  upon  the  word  of  the  Lord  as  though  it  were  newly  spoken  into  our 
ear  ;  for  in  very  truth  it  is  not  decayed  by  years,  but  is  as  forcible  and  sure  as 
though  newly  uttered.     Precepts  are  prized  when  it  is  seen  that  they  come  forth 
from  the  lips  of  our  Father  who  is  in  heaven.     The  same  lips  which  spoke  us  into 
existence  have  spoken  the  law  by  which  we  are  to  govern  that  existence.     Whence 
could  a  law  so  sweetly  proceed  as  from  the  mouth  of  our  covenant  God  ?     Well 
may  we  prize  beyond  all  price  that  which  comes  from  such  a  source. 

"Is  better  unto  me  than  thousands  of  gold  and  silver."     If  a  poor  man  had  said 

this,  the  world's  witlings  would  have  hinted  that  the  grapes  are  sour,  and  that 

men  who  have  no  wealth  are  the  first  to  despise  it ;   but  this  is  the  verdict  of  a  man 

who  owned  his  thousands,  and  could  judge  by  actual  experience  of  the  value  of 

VOL.  v.  18 


274  EXPOSITIONS    OF    THE    PSALMS. 

money  and  the  value  of  truth.  He  speaks  of  great  riches,  he  heaps  it  up  by 
thousands,  he  mentions  the  varieties  of  its  forms, — "  gold  and  silver  "  ;  and  then 
he  sets  the  word  of  God  before  it  all,  as  better  to  him,  even  if  others  did  not  think 
it  better  to  them.  Wealth  is  good  in  some  respects,  but  obedience  is  better  in  all 
respects.  It  is  well  to  keep  the  treasures  of  this  life  ;  but  far  more  commendable 
to  keep  the  law  of  the  Lord.  The  law  is  better  than  gold  and  silver,  for  these  may 
be  stolen  from  us,  but  not  the  word  ;  these  take  to  themselves  wings,  but  the  word 
of  God  remains  ;  these  are  useless  in  the  hour  of  death,  but  then  it  is  that  the  promise 
is  most  dear.  Instructed  Christians  recognize  the  value  of  the  Lord's  word,  and 
warmly  express  it,  not  only  in  their  testimony  to  their  fellow-men,  but  in  their 
devotions  to  God.  It  is  a  sure  sign  of  a  heart  which  has  learned  God's  statutes 
when  it  prizes  them  above  all  earthly  possessions  ;  and  it  is  an  equally  certain 
mark  of  grace  when  the  precepts  of  Scripture  are  as  precious  as  its  promises.  The 
Lord  cause  us  thus  to  prize  the  law  of  his  mouth. 

See  how  this  portion  of  the  Psalm  is  flavoured  with  goodness.  God's  dealings 
are  good  (65),  holy  judgment  is  good  (66),  affliction  is  good  (67),  God  is  good  (68), 
and  here  the  law  is  not  only  good,  but  better  than  the  best  of  treasure.  Lord, 
make  us  good  through  thy  good  word.  Amen. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   65  TO   72.        275 


NOTES  ON   VERSES   65  TO  72. 

TETH. — In  the  original  each  stanza  begins  with  T,  and  in  our  own  version  it 
is  so  in  all  but  verses  67  and  70,  which  can  easily  be  made  to  do  so  by  reading,  "  Till 
I  was  alTlicted,"  and  "  'Tis  good  for  me  that  I  have  been  afilicted." — C.  H.  S. 

Verse  65. — "Thou  hast  dealt  well  with  thy  servant,  0  LORD." 

1.  The  party  dealing  is  God  himself :    all  good  is  to  be  referred  to  God  as  the 
author  of  it. 

2.  The  benefit  received  is  generally  expressed,  "Thou  hast  dealt  well."     Some 
translate  it   out  of  the  Hebrew,   Bonum  fecisti,  thou  hast  done  good  with  thy 
servant ;    the   Septuagint,   XpTjcn-drT/ra  eiroirjo-as  fj.€Ta  rov  dov\ov  ffov,   thou   hast  made 
goodness  to  or  with  thy  servant ;  out  of  them,  the  Vulgate,  Bonitatem  fecisli.     Some 
take  this  cause  generally,  "  Whatever  thou  dost  for  thy  servants  is  good  "  :    they 
count  it  so,  though  it  be  never  so  contrary  to  the  interest  of  the  flesh  :    sickness 
is  good,  loss  of  friends  is  good  ;   and  so  are  poverty  and  loss  of  goods,  to  an  humble 
and  thankful  mind.     But  surely  David  speaketh  here  of  some  supply  and  deliverance 
wherein  God  had  made  good  some  promise  to  him.     The  Jewish  rabbies  under 
stand  it  of  his  return  to  the  kingdom  ;    but  most  Christian  writers  understand  it 
of  some  spiritual  benefit ;    that  good  which  God  had  done  to  him.     If  anything 
may  be  collected  from  the  subsequent  verses,  it  was  certainly  some  spiritual  good. 
The   Septuagint  repeat  XP^^TI™  twice  in  this   and  the  following  verse,  as  if  he 
acknowledged  the  benefit  of  that  good  judgment  and  knowledge  of  which  there 
he  beggeth  an  increase.     It  was  in  part  given  him  already,  and  that  learned  by 
afflictions,  as  we  see,  in  the  third  verse  of  this  portion  :    "  Before  I  was  afflicted, 
I  went  astray,  but  now  have  I  kept  thy  word."     His  prayer  is — Now,  then,  go  on 
to  increase  this  work,  this  goodness  which  thou  hast  shown  to  thy  servant. 

3.  The  object,  "thy  servant  " :    it  is  an  honourable,  comfortable  style  ;    David 
delighted  in  it.     God  is  a  bountiful  and  a  gracious  master,  ready  to  do  good  to  his 
servants,  rewarding  them  with  grace  here,  and  crowning  that  grace  with  glory 
hereafter  :    "  He  that  cometh  to  God,  must  believe  that  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligently  seek  him  "  (Heb.  xi.  6). — Thomas  Manton. 

Verse  65. — "Thou  hast  dealt  well."  If  the  children  of  God  did  but  know  what 
was  best  for  them,  they  would  perceive  that  God  did  that  which  was  best  for  them. 
— John  Mason. 

Verse  65. — "Thou  hast  dealt  well  with  thy  servant."  He  knew  that  God's  gifts 
are  without  repentance,  and  that  he  is  not  weary  of  well-doing,  but  will  finish  the 
thing  he  hath  begun  ;  and  therefore  he  pleads  past  favours.  Nothing  is  more 
forcible  to  obtain  mercy  than  to  lay  God's  former  mercies  before  him.  Here  are 
two  grounds,  First.  If  he  dealt  well  with  him  when  he  was  not  regenerate,  how 
much  more  will  he  now  ?  and  Secondly,  all  the  gifts  of  God  shall  be  perfectly 
finished,  therefore  he  will  go  on  to  deal  well  with  his  servant.  Here  is  a  difference 
between  faith  and  an  accusing  conscience  :  the  accusing  conscience  is  afraid  to 
ask  more,  because  it  hath  abused  the  former  mercies  :  but  faith,  assuring  us  that 
all  God's  benefits  are  tokens  of  his  love  bestowed  on  us  according  to  his  word,  is 
bold  to  ask  for  more. — Richard  Greenham. 

Verse  65. — "Thou  hast  dealt  well  with  thy  servant."  "  No  doubt,"  said  the  late 
Rev.  J.  Brown,  of  Haddington,  Scotland,  "  I  have  met  with  trials  as  well  as  others  ; 
yet  so  kind  has  God  been  to  me,  that  I  think  if  he  were  to  give  me  as  many  years 
as  I  have  already  lived  in  the  world,  I  should  not  desire  one  single  circumstance 
in  my  lot  changed,  except  that  I  wish  I  had  less  sin.  It  might  be  written  on  my 
coffin,  '  Here  lies  one  of  the  cares  of  Providence,  who  early  wanted  both  father 
and  mother,  and  yet  never  missed  them.'  " — Arvine's  Anecdotes. 

Verst  65. — "Thou  hast  dealt  well  with  thy  servant,  0  LORD,  according  unto  thy 
word."  The  expression,  "according  to  thy  word,"  is  so  often  repeated  in  this  Psalm, 
that  we  are  apt  to  overlook  it,  or  to  give  it  only  the  general  meaning  of  "  because 
of  thy  promise."  But  in  reality  it  implies  much  more.  Had  God  dealt  "well  " 
with  David  according  to  man's  idea  ?  If  so,  what  mean  such  expressions  as  these 
— "  O  forsake  me  not  utterly  "  (ver.  8) — "  I  am  a  stranger  in  the  earth  "  (ver.  19) — 
"  My  soul  cleaveth  unto  the  dust "  (ver.  25) — "  My  soul  melteth  for  heaviness  " 
(ver.  28) — "  Turn  away  my  reproach  which  I  fear  "  (ver.  39) — "  The  proud  have 
had  me  greatly  in  derision  "  (ver.  51) — "  Horror  hath  taken  hold  upon  me  "  (ver.  53)  ? 


276  EXPOSITIONS    OF    THE    PSALMS. 

In  view  of  such  passages  as  these,  can  it  be  said  that  God  "  dealt  well "  with 
David,  according  to  man's  idea  ?  David's  experience  was  one  of  very  great  and 
very  varied  trial.  There  is  not  a  phase  of  our  feelings  in  sorrow  which  does  not 
find  ample  expression  in  his  Psalms.  And  yet  he  says,  "  Thou  hast  dealt  well  with 
thy  servant,  according  to  thy  word." 

How,  then,  are  we  to  interpret  the  expression,  so  often  repeated  here,  in  accordance 
Kith  the  facts  of  David's  spiritual  life  ? 

God  dealt  well  with  him  "  according  to  his  word,"  in  the  sense  of  dealing  with 
him  according  to  what  his  word  explained  was  the  true  good — not  delivering  him  from 
all  trial,  but  sending  him  such  trial  as  he  specially  required.  He  felt  truly  that  God 
had  dealt  well  with  him  when  he  could  say  (ver.  67),  "  Before  I  was  afflicted  I  went 
astray,  but  now  have  I  kept  thy  word."  Again  (ver.  71),  "  It  is  good  for  me  that 
I  have  been  afflicted,  that  I  might  learn  thy  statutes."  Such  dealing  was  hard 
for  flesh  and  blood  to  bear,  but  it  was  indeed  "well,"  in  the  sense  of  accomplishing 
most  blessed  results. 

It  was  "  according  to  his  word  "  too,  in  the  sense  of  being  in  accordance  with  his 
revealed  manner  of  dealing  with  his  people,  who  are  chastened  for  their  profit. 

Again,  God  had  "  dealt  well  "  with  David  according  to  his  word  or  covenant ; 
the  present  fulfilment  (even  if  in  itself  bitter)  being  a  sure  earnest  of  his  final 
perfecting  of  his  work,  and  glorifying  himself  in  the  entire  fulfilment  of  his  word, 
in  the  completed  salvation  of  his  servant. 

According  to  thy  word,  O  Lord,  thou  hast  dealt  well  with  thy  servant.  Thy 
word  is  the  light  and  lamp  that  shows  things  in  their  true  aspect,  and  teaches  us  to 
know  that  all  things  work  together  for  good  to  thy  people  ;  that  thou  doest  all 
things  well.  "  Open  thou  mine  eyes,  O  Lord,  that  I  may  see  wondrous  things 
out  of  thy  law."  What  can  be  morev wonderful  than  such  views  to  our  eyes? 

"  According  to  thy  word" :  not  only  "  because  of  thy  promise,"  but  in  such  a 
manner  and  measure  as  thy  word  declares.  See  how  such  an  understanding  of  the 
expression  opens  out  the  idea  of  "  Be  merciful  to  me  according  to  thy  word  "  (ver.  58). 
All  the  sweet  promises  and  declarations  of  God's  infinite  mercy  rise  before  us,  and 
make  it  a  vast  request.  Again,  "  Quicken  thou  me,"  and  "  strengthen  thou  me 
according  to  thy  word  " — up  to  the  full  measure  of  what  thou  hast  promised  and 
provided  for  thy  people.  See  the  fulness  in  this  view,  of  ver.  76,  "  Let,  I  pray  thee, 
thy  merciful  kindness  be  for  my  comfort,  according  to  thy  word."  Again,  ver.  169, 
"  Give  me  understanding  according  to  thy  word";  ver.  170,  "  Deliver  me  according 
to  thy  word."  In  each  of  these  we  are  to  feel  that  the  request  includes  the  thought 
of  all  that  the  word  teaches  on  the  subject. 

Let  our  prayer  then  for  mercy,  and  strength,  and  comfort,  and  understanding, 
and  deliverance,  ever  be  a  prayer  for  these,  in  the  full  measure  in  which  they  are 
revealed  and  promised  in  the  word  of  God. — Mary  B.  M.  Duncan  (1835 — 1865)  in 
"Under  the  Shadow." 

Verse  66. — "Teach  me  good  judgment,"  etc.  David,  who  discovered  a  holy 
taste  (Ps.  xix.  10 ;  civ.  34 ;  cxix.  103) ;  and  recommended  it  to  others  (xxxiv.  8), 
requests  in  our  text  to  have  it  increased.  For  the  word  rendered  "judgment," 
properly  signifies  taste,  and  denotes  that  relish  for  divine  truth,  and  for  the  divine 
goodness  and  holiness,  which  is  peculiar  to  true  saints.  I  propose  therefore  to 
consider  the  nature  and  objects  of  that  spiritual  taste  which  is  possessed  by  every 
gracious  soul,  and  which  all  true  saints  desire  to  possess  in  a  still  greater  degree. 

The  original  word,  which  is  often  applied  to  those  objects  of  sense  which  are 
distinguished  by  the  palate,  is  here  used  in  a  metaphorical  sense,  as  the  corresponding 
term  frequently  is  in  our  own  language.  "  Doth  not  the  ear  try  words,  and  the 
mouth  taste  meat  ?  "  (Job  xii.  11).  Our  translators  in  this  place  render  it, 
"judgment,"  which  is  nearly  the  same  thing  ;  yet  as  the  terms  are  applied  among 
us,  there  is  a  difference  between  them.  Taste  is  that  which  enables  a  man  to  form 
a  more  compendious  judgment.  Judgment  is  slower  in  its  operations  than  taste  ; 
it  forms  its  decisions  in  a  more  circuitous  way.  So  we  apply  the  term  taste  to  many 
objects  of  mental  decision,  to  the  beauty  of  a  poem,  to  excellence  of  style,  to  elegance 
of  dress  or  of  deportment,  to  painting,  to  music,  etc.,  in  which  a  good  taste  will  lead 
those  who  possess  it,  to  decide  speedily,  and  yet  accurately,  on  the  beauty,  excellence, 
and  propriety  of  the  objects  with  which  it  has  long  been  conversant  without  laborious 
examination. 

Just  so,  true  saints  have  a  power  of  receiving  pleasure  from  the  beauty  of  holiness, 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   65   TO   72.       277 

which  shines  forth  resplendently  in  the  word  of  God,  in  the  divine  character,  in 
the  law,  in  the  gospel,  in  the  cross  of  Christ,  in  the  example  of  Christ,  and  in  the 
conduct  of  all  his  true  followers,  so  far  as  they  are  conformed  to  his  lovely  image. 
I  do  not  mean  by  this  that  they  are  influenced  by  a  blind  instinct,  for  which  they 
can  assign  no  sufficient  reason  :  the  genuine  feelings  of  a  true  Christian  can  all  of 
them  be  justified  by  the  soundest  reason  :  but  those  feelings  wkich  were  first  produced 
by  renewing  grace,  are  so  strengthened  by  daily  communion  with  God,  and  by 
frequent  contemplation  of  spiritual  things,  that  they  acquire  a  delicacy  and  readiness 
of  perception,  which  no  one  can  possess  who  has  never  tasted  how  gracious  the  Lord  is. 
You  cannot  touch,  as  it  were,  a  certain  string,  but  the  renewed  heart  must  needs 
answer  to  it.  Whatever  truly  tends  to  exalt  God,  to  bring  the  soul  near  to  him, 
and  to  insure  his  being  glorified  and  enjoyed,  will  naturally  attract  the  notice,  excite 
the  affections  and  influence  the  conduct  of  one  who  is  born  of  God.  "  Sweeter 
also  than  honey,  and  the  honeycomb."  "  My  meditation  of  thee  shall  be  sweet." 
"  How  sweet  are  thy  words  to  my  taste  1  sweeter  than  honey  to  my  mouth." 
"  O  taste  and  see  that  the  Lord  is  good." — John  Ryland,  1753 — 1825. 

Verse  66. — "Teach  me  good  judgment  and  knowledge,"  etc.  Literally  it  may 
be  rendered  thus, — Teach  me  goodness,  discernment  and  knowledge  ;  for  I  have 
believed  or  confided  in  thy  commandments.  In  our  system  of  divine  things,  we 
might  be  inclined  to  place  knowledge  and  discernment  first,  as  begetting  the 
"  goodness."  But  it  is  a  well  ascertained  fact,  that  the  intellectual  and  moral 
powers  are  reciprocal — that  the  moral  also  give  strength  to  the  intellectual.  More 
over,  it  is  only  the  spiritual  man  that  discerns  the  things  of  God.  The  state  of 
being  spiritually  minded,  and  also  conversant  with  divine  things,  gives  a  vigour 
and  breadth  to  the  intellect  itself,  that  remarkably  appears  in  the  lives  of  eminent 
men.  And  if  you  remark  that  some  have  been  eminent  who  were  devoid  of  spiritual 
qualities,  the  reply  might  be — How  much  more  eminent  would  they  have  been 
had  they  possessed  these  qualities.  The  petition  is,  "Teach  me  goodness,  discern 
ment  and  knowledge."  The  principle  of  pleasing  God  may  be  within,  and  yet  the 
mind  may  require  to  be  enlightened  in  all  duty  ;  and  again,  though  all  duty 
be  known,  we  may  require  spiritual  discernment  to  see  and  feel  it  aright. — John 
Stephen. 

Verse  66. — "Teach  me  good  judgment."  In  a  lecture  of  Sir  John  Lubbock's 
[on  the  fertilization  of  flowers  by  the  agency  of  insects],  a  striking  distinction  is 
noted  in  regard  to  this  operation  between  beautiful  and  hideous  plants.  Bees, 
it  would  appear,  delight  in  pleasant  odours  and  bright  colours,  and  invariably  choose 
those  plants  which  give  pleasure  to  man.  If  we  watch  the  course  of  these  insects 
on  their  visit  to  a  garden,  we  shall  observe  them  settling  upon  the  rose,  the  lavender, 
and  all  other  similar  agreeable  flowers  of  brilliant  hues  or  sweet  scent.  In  marked 
contrast  with  this  is  the  conduct  of  flies,  which  always  show  a  preference  for  livid 
yellow  or  dingy  red  plants,  and  those  which  possess  an  unpleasant  smell.  The 
bee  is  a  creature  of  fine  and  sensitive  tastes.  The  fly  is  "  a  species  of  insectoid 
vulture,"  naturally  turning  to  such  vegetable  food  as  resembles  carrion.  Let  two 
plates  be  placed  on  a  lawn,  at  a  little  distance  apart,  the  one  containing  that  ill- 
scented  under-ground  fungus,  the  Stink-horn,  and  the  other  a  handful  of  moss 
roses,  and  this  difference  will  be  immediately  discerned.  The  foul-odoured  and 
unsightly  fungus  will  soon  be  covered  with  flies,  while  the  bees  will  resort  to  the  plate 
of  roses.  To  this  love  of  bees  for  fine  colours  and  fragrant  perfumes  we  are  indebted 
for  our  choicest  flowers.  For  by  taking  the  pollen  dust  of  some  conspicuous  flower 
to  the  stigma  of  another,  they  have  by  this  union  produced  the  seed  of  a  still  richer 
variety.  Thus,  age  after  age,  many  blossoms  have  been  growing  increasingly 
beautiful.  On  the  other  hand,  strange  to  say,  through  a  similar  process,  a  progress 
in  the  opposite  direction  has  taken  place  in  those  plants  which  are  frequented  by 
flies,  and  their  unwholesome  and  repulsive  qualities  have  become  intensified. 

So  is  it  with  the  two  great  classes  into  which  mankind  may  be  divided — the 
men  of  this  world,  and  the  men  of  the  next.  While  the  purified  affections  of  the  one 
centre  continually  on  "  whatsoever  things  are  honest,  whatsoever  things  are  just, 
whatsoever  things  are  pure,  whatsoever  things  are  lovely,  whatsoever  things  are  of 
good  report,"  so  the  earthward  and  vile  affections  of  the  other  fasten  on  corruption. 
Not  more  surely  does  the  laborious  bee  fly  from  one  beautiful  flower  to  another, 
than  does  the  Christian  seek  of  set  purpose  all  that  is  fairest,  sweetest,  and  best 
on  earth.  His  prayer  is  that  of  David,  in  Psalm  cxix.  66,  "Teach  me  good  taste  " 
(which  is  the  literal  translation) ;  and  "  if  there  be  any  virtue,  and  if  there  be  any 


278  EXPOSITIONS    OF    THE    PSALMS. 

praise,"  he  thinks  on  these  things. — James  Neil,  in  "Rays  from  the  Realms  of  Nature," 
1879. 

Verse  66. — "Good  judgment  and  knowledge."  No  blessings  are  more  suitable 
than  "good  judgment  and  knowledge  " — "knowledge  "  of  ourselves,  of  our  Saviour, 
of  the  way  of  obedience — and  "good  judgment  "  to  direct  and  apply  this  knowledge 
to  some  valuable  end.  These  two  parts  of  our  intellectual  furniture  have  a  most 
important  connexion  and  dependence  upon  each  other.  "Knowledge  "  is  the  specula 
tive  perception  of  general  truth.  "Judgment "  is  the  practical  application  of  it 
to  the  heart  and  conduct. — Charles  Bridges. 

Verse  66. — "For  I  have  believed  thy  commandments."  These  words  deserve  a 
little  consideration,  because  believing  is  here  joined  to  an  unusual  object.  Had 
it  been,  "  for  I  have  believed  thy  promises,"  or,  "  obeyed  thy  commandments," 
the  sense  of  the  clause  had  been  more  obvious  to  every  vulgar  apprehension.  To 
believe  commandments,  sounds  as  harsh  to  a  common  ear,  as  to  see  with  the  ear, 
and  hear  with  the  eye  ;  but,  for  all  this,  the  commandments  are  the  object ;  and  of 
them  he  saith,  not,  "  I  have  obeyed  ";  but,  "/  have  believed." 

To  take  off  the  seeming  asperity  of  the  phrase,  some  interpreters  conceive  that 
"commandments  "  is  put  for  the  word  in  general ;  and  so  promises  are  included, 
yea,  they  think,  principally  intended,  especially  those  promises  which  encouraged 
him  to  look  to  God  for  necessary  things,  such  as  good  judgment  and  knowledge 
are.  But  this  interpretation  would  divert  us  from  the  weight  and  force  of  these 
significant  words.  Therefore  let  us  note, — 

1.  Certainly  there  is  a  faith  in  the  commandments,  as  well  as  in  the  promises. 
We  must  believe  that  God  is  their  author,  and  that  they  are  the  expressions  of  his 
commanding  and  legislative  will,  which  we  are  bound  to  obey.     Faith  must  discern 
the  sovereignty  and  goodness  of  the  law-maker  and  believe  that  his  commands  are 
holy,  just  and  good  ;   it  must  also  teach  us  that  God  loves  those  who  keep  his  law 
and  is  angry  with  those  who  transgress,  and  that  he  will  see  to  it  that  his  law  is 
vindicated  at  the  last  great  day. 

2.  Faith  in  the  commandments  is  as  necessary  as  faith  in  the  promises  ;    for, 
as  the  promises  are  not  esteemed,  embraced,  and  improved,  unless  they  are  believed 
to  be  of  God,  so  neither  are  the  precepts  ;    they  do  not  sway  the  conscience,  nor 
incline  the  affections,  except  as  they  are  believed  to  be  divine. 

3.  Faith  in  the  commands  must  be  as  lively  as  faith  in  the  promises.     As  the 
promises  are  not  believed  with  a  lively  faith,  unless  they  draw  off  the  heart  from 
carnal  vanities  to  seek  that  happiness  which  they  offer  to  us  ;    so  the  precepts  are 
not  believed  rightly,  unless  we  be  fully  resolved  to  acquiesce  in  them  as  the  only 
rule  to  guide  us  in  obtaining  that  happiness,  and  unless  we  are  determined  to  adhere 
to  them,  and  obey  them.     As  the  king's  laws  are  not  kept  as  soon  as  they  are  believed 
to  be  the  king's  laws,  unless  also,  upon  the  consideration  of  his  authority  and  power, 
we  subject  ourselves  to  them  ;    so  this  believing  noteth  a  ready  alacrity  to  hear 
God's  voice  and  obey  it,  and  to  govern  our  hearts  and  actions  according  to  his  counsel 
and  direction  in  the  word. — Thomas  Manton. 

Verse  66. — "For  /  have  believed  thy  commandments."  The  commandments  of 
God  are  not  alone  ;  but  they  have  promises  of  grace  on  the  right  hand,  and 
threatenings  of  wrath  on  the  left :  upon  both  of  these  faith  exercises  itself,  and 
without  such  faith  no  one  will  be  able  to  render  obedience  to  God's  commands. — 
Wolfgang  Musculus. 

Verse  67. — "Before  I  was  afflicted  I  went  astray,"  etc.  Not  that  he  wilfully, 
wickedly,  maliciously,  and  through  contempt,  departed  from  his  God  ;  this  he 
denies  (Ps.  xviii.  211 ;  but  through  the  weakness  of  the  flesh,  the  prevalence  of 
corruption,  and  the  force  of  temptation,  and  very  much  through  a  careless,  heedless, 
and  negligent  frar^e  cf  spirit,  he  got  out  of  the  right  way,  and  wandered  from  it 
before  he  was  well  aware.  The  word  is  used  of  erring  through  ignorance  (Lev. 
v.  18).  This  was  in  his  time  of  prosperity,  when,  though  he  might  not,  like  Jeshurun, 
wax  fat  and  kick,  and  forsake  and  lightly  esteem  the  Rock  of  his  salvation  ;  or 
fall  into  temptations  and  hurtful  lusts,  and  err  from  the  faith,  and  be  pierced  with 
many  sorrows  ;  yet  he  might  become  inattentive  to  the  duties  of  religion,  and  be 
negligent  of  them,  which  is  a  common  case. — John  Gill. 

Verse  67. — "Before  I  was  afflicted."  The  Septuagint  and  Latin  Vulgate,  "  Before 
I  was  humbled."  The  Hebrew  word  has  the  general  sense  of  being  afflicted,  and 
may  refer  to  any  kind  of  trial. — Albert  Barnes. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   65   TO   72.       279 

Verse  67. — "Before  I  was  afflicted."  Prosperity  is  a  more  refined  and  severe 
test  of  character  than  adversity,  as  one  hour  of  summer  sunshine  produces  geater 
corruption  than  the  longest  winter  day. — Eliza  Cook. 

Verse  67. — "/  was  afflicted."  God  in  wisdom  deals  with  us  as  some  great  person 
would  do  with  a  disobedient  son,  that  forsakes  his  house,  and  riots  among  his 
tenants.  His  father  gives  orders  that  they  should  treat  him  ill,  affront,  and  chase 
him  from  them,  and  all,  that  he  might  bring  him  back.  The  same  doth  God  :  man 
is  his  wild  and  debauched  son  ;  he  flies  from  the  commands  of  his  father,  and  cannot 
endure  to  live  under  his  strict  and  severe  government.  He  resorts  to  the  pleasures 
of  the  world,  and  revels  and  riots  among  the  creatures.  But  God  resolves  to  recover 
him,  and  therefore  commands  every  creature  to  handle  him  roughly.  "  Burn 
him,  fire  ;  toss  him,  tempests,  and  shipwreck  his  estate  ;  forsake  him,  friends  ; 
designs,  fail  him  ;  children,  be  rebellious  to  him,  as  he  is  to  me  ;  let  his  supports 
and  dependencies  sink  under  him,  his  riches  melt  away,  leave  him  poor,  and  despised, 
and  destitute."  These  are  all  God's  servants,  and  must  obey  his  will.  And  to 
what  end  is  all  this,  but  that,  seeing  himself  forsaken  of  all,  he  may  at  length,  like 
the  beggared  prodigal,  return  to  his  father  1—Ezekiel  Hopkins,  1633—1690. 

Verse  67. — "/  was  afflicted."  As  men  clip  the  feathers  of  fowls,  when  they 
begin  to  fly  too  high  or  too  far  ;  even  so  doth  God  diminish  our  riches,  etc.,  that 
we  should  not  pass  our  bounds,  and  glory  too  much  of  such  gifts. — Otho  Wermullerus. 

Verse  67. — "But  now  have  I  kept  thy  word." 

Afjliction  brings  Man  Home. 

"  Man  like  a  silly  sheep  doth  often  stray, 

Not  knowing  of  his  way, 
Blind  deserts  and  the  wilderness  of  sin 

He  daily  travels  in  ; 
There's  nothing  will  reduce  him  sooner  than 

Afflictions  to  his  pen. 
He  wanders  in  the  sunshine,  but  in  rain 

And  stormy  weather  hastens  home  again. 

"  Thou,  the  great  Shepherd  of  my  soul,  O  keep 

Me,  thy  unworthy  sheep 
From  gadding  :    or  if  fair  means  will  not  do  it, 

Let  foul,  then,  bring  me  to  it. 
Father  then  I  should  perish  in  my  error, 

Lord  bring  me  back  with  terror  ; 
Better  I  be  chastized  with  thy  rod 

And  Shepherd's  staff,  than  stray  from  thee,  my  God. 

"  Though  for  the  present  stripes  do  grieve  me  sore, 

At  last  they  profit  more, 
And  make  me  to  observe  thy  word,  which  I 

Neglected  formerly  ; 
Let  me  come  home  rather  by  weeping  cross 

Then  still  be  at  a  loss. 
For  health  I'd  rather  take  a  bitter  pill, 

Then  eating  sweet-meats  to  be  always  ill." 

Thomas    Washbourne,    1606 — 1687. 

Verse  67. — From  the  countless  throng  before  the  throne  of  God  and  the  Lamb, 
we  may  yet  hear  the  words  of  the  Psalmist,  "Before  I  was  afflicted  I  went  astray  : 
but  now  I  have  kept  thy  word."  There  is  many  an  one  who  will  say,  "  Behold,  happy 
is  the  man  whom  God  correcteth  "  (Job  v.  17).  One  would  tell  you  that  his  worldly 
undoing  was  the  making  of  his  heavenly  prospects  ;  and  another  that  the  loss  of 
all  things  was  the  gain  of  All  in  All.  There  are  multitudes  whom  God  has  afflicted 
with  natural  blindness  that  they  might  gain  spiritual  sight ;  and  those  who  under 
bodily  infirmities  and  diseases  of  divers  sorts  have  pined  and  wasted  away  this  earthly 
life,  gladly  laying  hold  on  glory,  honour,  and  immortality  instead. —  William  Garrett 
Lewis,  in  "Westbourne  Grove  Sermons,"  1872. 

Verse  67. — By  affliction  God  separates  the  sin  which  he  hates  from  the  soul 
which  he  loves. — John  Mason. 

Verse  68. — "Thou  art  good,  and  doest  good."  There  is  a  good  God  set  before 
us,  that  we  may  not  take  up  with  any  low  pattern  of  goodness.  He  is  represented 
to  us  as  all  goodness.  He  is  good  in  his  nature  ;  and  his  work  is  agreeable  to  his 


280  EXPOSITIONS    OF    THE    PSALMS. 

nature ;  nothing  is  wanting  to  it,  or  defective  in  it.  Nothing  can  be  added  to  it 
to  make  it  better.  Philo  saith,  "'0  6vrw  &v  TO  vp&rov  ayaOov  "  :  the  first  being 
must  needs  be  the  first  good.  As  soon  as  we  conceive  that  there  is  a  God,  we 
presently  conceive  that  he  is  good,  He  is  good  of  himself,  good  in  himself,  goodness 
itself,  and  both  the  fountain  and  the  pattern  of  all  the  good  that  is  in  the  creatures. 

1.  As  to  his  NATURE,  he  is  originally  "good,"  good  in  himself,  and  good  to  others  ; 
as  the  sun  hath  light  in  himself,  and  giveth  light  to  all  other  things.     Essentially 
good  ;    not  only  good,  but  goodness  itself.     Goodness  in  us  is  an  accessory  quality 
or  superadded  gift ;    but  in  God  it  is  not  a  quality,  but  his  essence.     In  a  vessel 
that  is  gilded  with  gold  the  gilding  or  lustre  is  a  superadded  quality  ;  but  in  a  vessel 
all  of  gold,  the  lustre  and  the  substance  is  the  same.     God  is  infinitely  good  ;    the 
creatures'  good  is  limited,  but  there  is  nothing  to  limit  the  perfection  of  God,  or 
give  it  any  measure.     He  is  an  ocean  of  goodness  without  banks  or  bottom.     Alas  I 
what  is  our  drop  to  this  ocean  !     God  is  immutably  good  ;   his  goodness  can  never 
be  more  or  less  than  it  is  ;   as  there  can  be  no  addition  to  it,  so  no  subtraction  from 
it.     Man  in  his  innocency  was  peccabilis,  or  liable  to  sin,  afterwards  peccator,  or  an 
actual  sinner  ;  but  God  ever  was  and  is  good.     Now  this  is  the  pattern  propounded 
to  us,  but  his  nature  is  a  great  deep.     Therefore — 

2.  As  to  his  WORK,  "he  doeth  good."     What  hath  God  been  acting  upon  the 
great  theatre  of  the  world  but  goodness  for  these  six  thousand  years  ?     Acts  xiv.  17, 
"  Nevertheless  he  left  not  himself  without  witness,  in  that  he  did  good,  and  gave 
us  rain  from  heaven,  and  fruitful  seasons,  filling  our  hearts  with  food  and  gladness." 
He   left   not   himself  without    a  witness,  dyaOoiroiuv,  not    by  taking  vengeance   of 
their  idolatries,  but  by  distributing  benefits.     This  is  propounded  to  our  imitation, 
that  our  whole  life  may  be  nothing  else  but  doing  good  :   Matt.  v.  48,  "  Be  ye  there 
fore  perfect,  even  as  your  Father  which  is  in  heaven  is  perfect."     Well,  therefore, 
doth  the  Psalmist  say,  "Teach  me  thy  statutes." — Thomas  Manton. 

Verse  68. — "Thou  art  good,  and  doest  good."  We  should  bless  the  Lord  at  all 
times,  and  keep  up  good  thoughts  of  God  on  every  occasion,  especially  in  the  time 
of  affliction.  Hence  we  are  commanded  to  glorify  God  in  the  fires  (Isai.  xxiv.  15) ; 

and  this  the  three  children  did  in  the  hottest  furnace I  grant,  indeed,  we  cannot 

give  thanks  for  affliction  as  affliction,  but  either  as  it  is  the  means  of  some  good 
to  us,  or  as  the  gracious  hand  of  God  is  some  way  remarkable  therein  toward  us. 
In  this  respect  there  is  no  condition  on  this  side  of  hell  but  we  have  reason  to  praise 
God  in  it,  though  it  be  the  greatest  of  calamities.  Hence  it  was  that  David,  when 
he  speaks  of  his  affliction,  adds  presently,  "Thou  art  good,  and  doest  good  "  ;  and  he 
declares  (ver.  65),  "Thou  hast  dealt  well  with  thy  servant,  O  LORD,  according  unto  thy 
word."  Hence  Paul  and  Silas  praised  God  when  they  were  scourged  and  imprisoned. 
—John  Willison,  1680—1750. 

Verse  68. — "Thou  art  good."  The  blessed  effects  of  chastisement,  as  a  special 
instance  of  the  Lord's  goodness,  might  naturally  lead  to  an  acknowledgment  of 
his  general  goodness,  in  his  own  character,  and  in  his  unwearied  dispensations  of 
love.  Judging  in  unbelieving  haste  of  his  providential  and  gracious  dealings, 
feeble  sense  imagines  a  frown,  when  the  eye  of  faith  discerns  a  smile  upon  his  face  ; 
and  therefore  in  proportion  as  faith  is  exercised  in  the  review  of  the  past,  and  the 
experience  of  the  present,  we  shall  be  prepared  with  the  ascription  of  praise — "Thou 
art  good." — Charles  Bridges. 

Verse  69. — "The  proud  have  forged  a  lie  against  me."  If  in  the  present  day 
the  enemies  of  the  truth  in  their  lying  writings  rail  against  the  orthodox  teachers 
in  the  Church,  that  is  a  very  old  artifice  of  the  Devil,  since  David  complains  that 
in  his  day  it  happened  unto  him. — Solomon  Gesner. 

Verse  69. — "The  proud  have  forged  a  lie."  They  trim  up  lies  with  shadows 
of  truth  and  neat  language  ;  they  have  mints  to  frame  their  lies  curiously  in,  and 
presses  to  print  their  lies  withal.— William  Greenhill,  1591—1677. 

Verse  69. — "The  proud."  Faith  humbleth,  and  infidelity  maketh  proud.  Faith 
humbleth,  because  it  letteth  us  see  our  sins,  and  the  punishments  thereof,  and  that 
we  have  no  dealing  with  God  but  through  the  mediation  of  Christ ;  and  that  we 
can  do  no  good,  nor  avoid  evil,  but  by  grace.  But  when  men  know  not  this,  then 
they  think  much  of  themselves,  and  therefore  are  proud.  Therefore  all  ignorant 
men,  all  heretics,  and  worldlings  are  proud.  They  that  are  humbled  under  God's 
hands,  are  humble  to  men  ;  but  they  that  despise  God  do  also  persecute  his  servants. 
— Richard  Greenham. 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES   65    TO    72.       281 

Verse  69. — "Forged  a  lie."  Vatablus  translates  it,  concinnarunt  mendacia. 
So  Tremellius  :  they  have  trimmed  up  lies.  As  Satan  can  transform  himself  into 
an  angel  of  light,  so  he  can  trim  up  his  lies  under  coverings  of  truth,  to  make  them 
the  more  plausible  unto  men.  And  indeed  this  is  no  small  temptation,  when  lies 
made  against  the  godly  are  trimmed  up  with  the  shadows  of  truth,  and  wicked 
men  cover  their  unrighteous  dealings  with  appearances  of  righteousness.  Thus, 
not  only  are  the  godly  unjustly  persecuted,  but  simple  ones  are  made  to  believe 
that  they  have  most  justly  deserved  it.  In  this  case  the  godly  are  to  sustain  them 
selves  by  the  testimony  of  a  good  conscience. — William  Cowper. 

Verse  69. — "Forged "  expresses  the  essential  meaning  of  the  Hebrew  word, 
but  not  its  figurative  form,  which  seems  to  be  that  of  sewing,  analogous  to  that 
of  weaving,  as  applied  to  the  same  thing,  both  in  Hebrew  and  in  other  languages. 
We  may  also  compare  our  figurative  phrase,  to  patch  up,  which,  however,  is  not 
so  much  suggestive  of  artifice  or  skill  as  of  the  want  of  it.  The  connection  of  the 
clauses  is,  that  all  the  craft  and  malice  of  his  enemies  should  only  lead  him  to  obey 
God  with  a  more  undivided  heart  than  ever. — Joseph  Addison  Alexander. 

Verse  69. — "Forged."  The  metaphor  may  be  like  the  Greek  (pdirreiv  d6\ov*), 
from  sewing  or  patching  up  :  or,  from  smearing,  or  daubing  (Delitzsch,  Moll,  etc.), 
a  wall,  so  as  to  hide  the  real  substance.  The  Psalmist  remains  true  to  God  despite 
the  faslehoods  with  which  the  proud  smear  and  hide  his  true  fidelity. — The  Speaker's 
Commentary. 

Verse  6<>. — "A  lie." — Satan's  two  arms  by  which  he  wrestles  against  the  godly 
are  violence  and  lies  :  where  he  cannot  or  dare  not,  use  violence,  there  be  sure 
he  will  not  fail  to  fight  with  lies.  And  herein  doth  the  Lord  greatly  show  his  careful 
providence,  in  fencing  his  children  against  Satan's  malice  and  the  proud  brags 
of  his  instruments,  in  such  sort,  that  their  proudest  hearts  are  forced  to  forge  lies  ; 
their  malice  being  so  great  that  they  must  do  evil  ;  and  yet  their  power  so  bridled 
that  they  cannot  do  what  they  would. —  William  Cowper. 

Verse  69. — "/  will  keep  thy  precepts  with  my  whole  heart."  Let  the  word  of 
the  Lord  come,  let  it  come  ;  and  if  we  had  six  hundred  necks,  we  would  submit 
them  all  to  its  dictates. — Augustine. 

Verse  70. — "Their  heart  is  as  fat  as  grease."  The  word  rap  occurs  nowhere 
else  in  Scripture,  but  with  the  Chaldees  C-SP  signifies  to  fatten,  to  make  fat ;  also 
to  make  stupid  and  doltish,  because  such  the  fat  ofttimes  are  ....  For  this  reason 
the  proud,  who  are  mentioned  in  the  preceding  verse,  arc  described  by  their  fixed 
resolve  in  evil,  because  they  are  almost  insensible  ;  as  is  to  be  seen  in  pigs,  who 
pricked  through  the  skin  with  a  bodkin,  and  that  slowly,  as  long  as  the  bodkin 
only  touches  the  fat,  do  not  feel  the  prick  until  it  reaches  to  the  flesh.  Thus  the 
proud,  whose  great  prosperity  is  elsewhere  likened  to  fatness,  have  a  heart  totally 
insusceptible,  which  is  insensible  to  the  severe  reproofs  of  the  Divine  word,  and 
also  to  its  holy  delights  and  pleasures,  by  reason  of  the  affluence  of  carnal  things  ; 
aye,  more,  is  altogether  unfitted  for  good  impulses  ;  just  as  elsewhere  is  to  be  seen 
with  fat  animals,  how  slow  they  are  and  unfit  for  work,  when,  on  the  contrary, 
those  are  agile  and  quick  which  are  not  hindered  by  this  same  fatness. — Martin 
Geier. 

Verse  70. — "Their  heart  is  as  fat  as  grease."  This  makes  them — 1.  Senseless 
and  secure  ;  they  are  past  feeling  :  thus  the  phrase  is  used  (Isa.  vi.  10)  :  "  Make 
the  heart  of  the  people  fat."  They  are  not  sensible  of  the  teaching  of  the  word 
of  God,  or  his  rod.  2.  Sensual  and  voluptuous  :  "  Their  eyes  stand  out  with  fat 
ness  "  (Psa.  Ixxiii.  7)  :  they  roll  themselves  in  the  pleasures  of  sense,  and  take 
up  with  them  as  their  chief  good  ;  and  much  good  may  it  do  them  :  I  would  not 
change  conditions  with  them  ;  "/  delight  in  thy  law."— Matthew  Henry. 

Verse  70. — "Their  heart  is  as  fat  as  grease  ;  but  I  delight  in  thy  law ;  "  as  if  he 
should  say,  My  heart  is  a  lean  heart,  a  hungry  heart,  my  soul  loveth  and  rejoiceth 
in  thy  word.  I  have  nothing  else  to  fill  it  but  thy  word,  and  the  comforts  I  have 
from  it ;  but  their  hearts  are  fat  hearts  ;  fat  with  the  world,  fat  with  lust ;  they 
hate  the  word.  As  a  full  stomach  loatheth  meat  and  cannot  digest  it ;  so  wicked 
men  hate  the  word,  it  will  not  go  down  with  them,  it  will  not  gratify  their  lusts. — 
William  Fenner. 

Being  anxious  to  know  the  medical  significance  of  fatty  heart,  I  applied  to 
an  eminent  gentleman  who  is  well  known  as  having  been  President  of  the  College 


282  EXPOSITIONS    OF    THE    PSALMS. 

of  Physicians.     His  reply  shows  that  the  language  is  rather  figurative  than  literal. 
He  kindly  replied  to  me  as  follows  : — 

There  are  two  forms  of  so-called  "  fatty  heart."  In  the  one  there  is  an  excessive 
amount  of  fatty  tissue  covering  the  exterior  of  the  organ,  especially  about  the  base. 
This  may  be  observed  in  all  cases  where  the  body  of  the  animal  is  throughout  over 
fat,  as  in  animals  fattened  for  slaughter.  It  does  not  necessarily  interfere  with 
the  action  of  the  heart,  and  may  not  be  of  much  importance  in  a  medical  point  of 
view.  The  second  form  is,  however,  a  much  more  serious  condition.  In  this,  the 
muscular  structure  of  the  heart,  on  which  its  all-important  function,  as  the  central 
propelling  power,  depends,  undergoes  a  degenerative  change,  by  which  the  contractile 
fibres  of  the  muscles  are  converted  into  a  structure  having  none  of  the  properties 
of  the  natural  fibres,  and  in  which  are  found  a  number  of  fatty,  oily  globules,  which 
can  be  readily  seen  by  means  of  the  microscope.  This  condition,  if  at  all  extensive, 
renders  the  action  of  the  heart  feeble  and  irregular,  and  is  very  perilous,  not  infre 
quently  causing  sudden  death.  It  is  found  in  connection  with  a  general  unhealthy 
condition  of  system,  and  is  evidence  of  general  mal-nutrition.  It  is  brought  about 
by  an  indolent,  luxurious  mode  of  living,  or,  at  all  events,  by  neglect  of  bodily 
exercise  and  those  hygienic  rules  which  are  essential  for  healthy  nutrition.  It 
cannot,  however,  be  said  to  be  incompatible  with  mental  vigour,  and  certainly  is 
not  necessarily  associated  with  stupidity.  But  the  heart,  in  this  form  of  disease, 
is  literally  "  greasy,"  and  may  be  truly  described  as  "  fat  as  grease."  So  much 
for  physiology  and  pathology.  May  I  venture  on  the  sacred  territory  of  biblical 
exegesis  without  risking  the  charge  of  fatuousness  ?  Is  not  the  Psalmist  contrasting 
those  who  lead  an  animal,  self-indulgent,  vicious  life,  by  which  body  and  mind 
are  incapacitated  for  their  proper  uses,  and  those  who  can  run  in  the  way  of  God's 
commandments,  delight  to  do  his  will,  and  meditate  on  his  precepts  ?  Sloth,  fatness, 
and  stupidity,  versus  activity,  firm  muscles,  and  mental  vigour.  Body  versus 
mind.  Man  become  as  a  beast  versus  man  retaining  the  image  of  God. — Sir  James 
Risdon  Bennett,  1881. 

Verse  71. — "//  is  good  for  me,"  etc.  I  am  mended  by  my  sickness,  enriched 
by  my  poverty,  and  strengthened  by  my  weakness,  and  with  S.  Bernard  desire, 
Irascaris  mihi  Domine,  O  Lord,  be  angry  with  me.  For  if  thou  chidest  me  not, 
thou  considerest  me  not ;  if  I  taste  no  bitterness,  I  have  no  physic  ;  if  thou  correct 
me  not,  I  am  not  thy  son.  Thus  was  it  with  the  great-grandchild  of  David,  Manasseh, 
when  he  was  in  affliction,  "  He  besought  the  Lord  his  God  "  :  even  that  king's  iron 
was  more  precious  to  him  than  his  gold,  his  jail  a  more  happy  lodging  than  his  palace, 
Babylon  a  better  school  than  Jerusalem.  What  fools  are  we,  then,  to  frown  upon 
our  afflictions  !  These,  how  crabbed  soever,  are  our  best  friends.  They  are  not 
indeed  for  our  pleasure,  they  are  for  our  profit ;  their  issue  makes  them  worthy 
of  a  welcome.  What  do  we  care  how  bitter  that  potion  be  that  brings  health. — 
Abraham  Wright. 

Verse  71. — "//  is  good  for  me  that  1  have  been  afflicted."  Saints  are  great  gainers 
by  affliction,  because  "  godliness,"  which  is  "  great  gain,"  which  is  "  profitable 
for  all  things,"  is  more  powerful  than  before.  The  rod  of  correction,  by  a  miracle 
of  grace,  like  that  of  Aaron's,  buds  and  blossoms,  and  brings  forth  the  fruits  of 
righteousness,  which  are  most  excellent.  A  rare  sight  it  is  indeed  to  see  a  man 
coming  out  of  a  bed  of  languishing,  or  any  other  furnace  of  affliction,  more  like 
to  angels  in  purity,  more  like  to  Christ  who  was  holy,  harmless,  undefined,  and 
separate  from  sinners  ;  more  like  unto  God  himself,  being  more  exactly  righteous 
in  all  his  ways,  and  more  exemplarily  holy  in  all  manner  of  conversation. — Nathanael 
Vincent,— 1697. 

Verse  71. — "It  is  good  for  me  that  I  have  been  afflicted."  If  I  have  no  cross  to 
bear  to-day,  I  shall  not  advance  heavenwards.  A  cross  (that  is  anything  that 
disturbs  our  peace),  is  the  spur  which  stimulates,  and  without  which  we  should 
most  likely  remain  stationary,  blinded  with  empty  vanities,  and  sinking  deeper 
into  sin.  A  cross  helps  us  onwards,  in  spite  of  our  apathy  and  resistance.  To 
lie  quietly  on  a  bed  of  down,  may  seem  a  very  sweet  existence  ;  but  pleasant  ease 
and  rest  are  not  the  lot  of  a  Christian  :  if  he  would  mount  higher  and  higher,  it  must 
be  by  a  rough  road.  Alas  !  for  those  who  have  no  daily  cross  !  Alas  I  for  those 
who  repine  and  fret  against  it ! — From  "Gold  Dust,"  1880. 

Verse  71. — "It  is  good  for  me,"  etc.  There  are  some  things  good  but  not  pleasant, 
as  sorrow  and  affliction.  Sin  is  pleasant,  but  unprofitable  ;  and  sorrow  is  profitable, 
but  unpleasant.  As  waters  are  purest  when  they  are  in  motion,  so  saints  are  generally 


PSALM    ONE   HUNDRED    AND   NINETEEN— VERSES    65   TO   72.        283 

holiest  when  in  affliction.  Some  Christians  resemble  those  children  who  will  learn 
their  books  no  longer  than  while  the  rod  is  on  their  backs.  It  is  well  known  that 
by  the  greatest  affliction  the  Lord  has  sealed  the  sweetest  instruction.  Many  are 
not  bettered  by  the  judgments  they  see,  when  they  are  by  the  judgments  they 
have  felt.  The  purest  gold  is  the  most  pliable.  That  is  the  best  blade  which  bends 
well  without  retaining  its  crooked  figure.—  William  Seeker,  1660. 

Verse  71. — "//  is  good  for  me,"  etc.  Piety  hath  a  wondrous  virtue  to  change 
all  things  into  matter  of  consolation  and  joy.  No  condition  in  effect  can  be  evil 
or  sad  to  a  pious  man  :  his  very  sorrows  are  pleasant,  his  infirmities  are  wholesome, 
his  wants  enrich  him,  his  disgraces  adorn  him,  his  burdens  ease  him  ;  his  duties 
are  privileges,  his  falls  are  the  grounds  of  advancement,  his  very  sins  (as  breeding 
contrition,  humility,  circumspection,  and  vigilance),  do  better  and  profit  him  : 
whereas  impiety  doth  spoil  every  condition,  doth  corrupt  and  embase  all  good 
things,  doth  embitter  all  the  conveniences  and  comforts  of  life. — Isaac  Barrow, 
1630—1677. 

Verse  71. — "//  is  good  for  me  that  I  have  been  afflicted."  In  Miss  E.  J.  Whately's 
very  interesting  Life  of  her  Father,  the  celebrated  Archbishop  of  Dublin,  a  fact 
is  recorded,  as  told  by  Dr.  Whately,  with  reference  to  the  introduction  of  the  larch- 
tree  into  England.  When  the  plants  were  first  brought,  the  gardener,  hearing 
that  they  came  from  the  south  of  Europe,  and  taking  it  for  granted  that  they  would 
require  warmth, — forgetting  that  they  might  grow  near  the  snow-line, — put  them 
into  a  hot-house.  Day  by  day  they  withered,  until  the  gardener  in  disgust  threw 
them  on  a  dung-heap  outside;  there  they  began  to  revive  and  bud,  and  at  last  grew 
into  trees.  They  needed  the  cold. 

The  great  Husbandman  often  saves  his  plants  by  throwing  them  out  into  the 
cold.  The  nipping  frosts  of  trial  and  affliction  are  ofttimes  needed,  if  God's  larches 
are  to  grow.  It  is  under  such  discipline  that  new  thoughts  and  feelings  appear. 
The  heart  becomes  more  dead  to  the  world  and  self.  From  the  night  of  sorrow 
rises  the  morning  of  joy.  Winter  is  the  harbinger  of  spring.  From  the  crucifixion 
of  the  old  man  comes  the  resurrection  of  the  new,  as  in  nature  life  is  the  child  of 
death 

"  The  night  is  the  mother  of  the  day. 

And  winter  of  the  spring  ; 
And  ever  upon  old  decay, 

The  greenest  mosses  spring." 
James  Wareing  Bardsley  in  "Illustrated  Texts  and  Texts  Illustrated,"  1876. 

Verse  71. — "//  is  good  for  me  that  I  have  been  afflicted."  It  is  a  remarkable 
circumstance  that  the  most  brilliant  colours  of  plants  are  to  be  seen  on  the  highest 
mountains,  in  spots  that  are  most  exposed  to  the  wildest  weather.  The  brightest 
lichens  and  mosses,  the  loveliest  gems  of  wild  flowers,  abound  far  up  on  the  bleak, 
storm-scalped  peak.  One  of  the  richest  displays  of  organic  colouring  I  ever  beheld 
was  near  the  summit  of  Mount  Chenebettaz,  a  hill  about  10,000  feet  high,  immediately 
above  the  great  St.  Bernard  Hospice.  The  whole  face  of  an  extensive  rock  was 
covered  with  a  most  vivid  yellow  lichen,  which  shone  in  the  sunshine  like  the  golden 
battlement  of  an  enchanted  castle.  There,  in  that  lofty  region,  amid  the  most 
frowning  desolation,  exposed  to  the  fiercest  tempest  of  the  sky,  this  lichen  exhibited 
a  glory  of  colour  such  as  it  never  showed  in  the  sheltered  valley.  I  have  two  specimens 
of  the  same  lichen  before  me  while  I  write  these  lines,  one  from  the  great  St.  Bernard, 
and  the  other  from  the  wall  of  a  Scottish  castle,  deeply  embosomed  among  sycamore 
trees  ;  and  the  difference  in  point  of  form  and  colouring  between  them  is  most 
striking.  The  specimen  nurtured  amid  the  wild  storms  of  the  mountain  peak 
is  a  lovely  primrose  hue,  and  is  smooth  in  texture  and  complete  in  outline  ;  while 
the  specimen  nurtured  amid  the  soft  airs  and  the  delicate  showers  of  the  lowland 
valley  is  of  a  dim  rusty  hue,  and  is  scurfy  in  texture,  and  broken  in  outline.  And 
is  it  not  so  with  the  Christian  who  is  afflicted,  tempest-tossed,  and  not  comforted  ? 
Till  the  storms  and  vicissitudes  of  God's  providence  beat  upon  him  again  and  again, 
his  character  appears  marred  and  clouded  by  selfish  and  worldly  influences.  But 
trials  clear  away  the  obscurity,  perfect  the  outlines  of  his  disposition,  and  give 
brightness  and  blessings  to  his  piety. 

"  Amidst  my  list  of  blessings  infinite 
Stands  this  the  foremost,  that  my  heart  has  bled  ; 
For  all  I  bless  thee,  most  for  the  severe." 

— Hugh  Macmillan. 


284  EXPOSITIONS    OF    THE    PSALMS. 

Verse  71. — "That  I  might  learn  thy  statutes."  He  speaks  not  of  that  learning 
which  is  gotten  by  hearing  or  reading  of  God's  word  ;  but  of  the  learning  which 
he  had  gotten  by  experience  ;  that  he  had  felt  the  truth  and  comfort  of  God's  word 
more  effectual  and  lively  in  trouble  than  he  could  do  without  trouble  ;  which  also 
made  him  more  godly,  wise,  and  religious  when  the  trouble  was  gone. — William 
Cowper. 

Verse  71. — "That  I  might  learn."  "  I  had  never  known,"  said  Martin  Luther's 
wife,  "  what  such  and  such  things  meant,  in  such  and  such  Psalms,  such  complaints 
and  workings  of  spirit ;  I  had  never  understood  the  practice  of  Christian  duties, 
had  not  God  brought  me  under  some  affliction."  It  is  very  true  that  God's  rod 
is  as  the  schoolmaster's  pointer  to  the  child,  pointing  out  the  letter,  that  he  may 
the  better  take  notice  of  it ;  thus  he  pointeth  out  to  us  many  good  lessons  which 
we  should  never  otherwise  have  learned. — From  John  Spencer's  "Things  New  and 
Old,"  1658. 

Verse  71. — "That  I  might  learn."  As  prosperity  blindeth  the  eyes  of  men, 
even  so  doth  adversity  open  them.  Like  as  the  salve  that  remedieth  the  disease 
of  the  eyes  doth  first  bite  and  grieve  the  eyes,  and  maketh  them  to  water,  but  yet 
afterward  the  eyesight  is  clearer  than  it  was  ;  even  so  trouble  doth  vex  men 
wonderfully  at  the  first,  but  afterwards  it  lighteneth  the  eyes  of  the  mind,  that  it 
is  afterward  more  reasonable,  wise  and  circumspect.  For  trouble  bringeth  experience, 
and  experience  bringeth  wisdom. — Otho  Wermullerus,  1551. 

Verse  71. — "Learn  thy  statutes."  The  Christian  has  reason  to  thank  God  that 
things  have  not  been  accommodated  to  his  wishes.  When  the  mist  of  tears  was 
in  his  eyes,  he  looked  into  the  word  of  God  and  saw  magnificent  things.  When 
Jonah  came  up  from  the  depths  of  ocean,  he  showed  that  he  had  learned  the  statutes 
of  God.  One  could  not  go  too  deep  to  get  such  knowledge  as  he  obtained.  Nothing 
now  could  hinder  him  from  going  to  Nineveh.  It  is  just  the  same  as  though  he  had 
brought  up  from  the  deep  an  army  of  twelve  legions  of  the  most  formidable  troops. 
The  word  of  God,  grasped  by  faith,  was  all  this  to  him,  and  more.  He  still,  however, 
needed  further  affliction  ;  for  there  were  some  statutes  not  yet  learned.  Some 
gourds  were  to  wither.  He  was  to  descend  into  a  further  vale  of  humiliation.  Even 
the  profoundest  affliction  does  not,  perhaps,  teach  us  everything  ;  a  mistake  we 
sometimes  make.  But  why  should  we  compel  God  to  use  harsh  measures  with  us  ? 
Why  not  sit  at  the  feet  of  Jesus  and  learn  quietly  what  we  need  to  learn  ? — George 
Bowen,  in  "Daily  Meditations,"  1873. 

Verse  71. — "Statutes."  The  verb  from  which  this  word  is  formed  means  to 
engrave  or  inscribe.  The  word  means  a  definite,  prescribed,  written  law.  The 
term  is  applied  to  Joseph's  law  about  the  portion  of  the  priests  in  Egypt,  to  the 
law  about  the  passover,  etc.  But  in  this  Psalm  it  has  a  more  internal  meaning  ; 
that  moral  law  of  God  which  is  engraven  on  the  fleshy  tables  of  the  heart ;  the 
inmost  and  spiritual  apprehension  of  his  will ;  not  so  obvious  as  the  law  and  the 
testimonies,  and  a  matter  of  more  direct  spiritual  communication  than  his  precepts  ; 
the  latter  being  more  elaborated  by  the  efforts  of  the  mind  itself,  divinely  guided 
indeed,  but  perhaps  more  instrumentally,  and  less  passively,  employed.  They  are 
continually  spoken  of  as  things  yet  to  be  learned,  either  wholly  or  in  part,  not 
objectively  apprehended  already,  like  God's  law  ....  They  are  learned, 
not  suddenly,  but  by  experience,  and  through  the  means  of  trials  mercifully  ordained 
by  God  ;  lessons  therefore  which  are  deeply  engraven  on  the  heart.  "  Good  is 
it  for  me  that  I  have  been  in  trouble,  that  I  might  learn  thy  statutes."  "  I  have 
more  understanding  than  my  teachers,  because  thy  statutes  I  have  observed." — 
John  Jebb. 

Verse  72. — "The  law  of  thy  mouth  is  better  unto  me,"  etc.  Highly  prize  the 
Scriptures.  Can  he  make  a  proficiency  in  any  art,  who  doth  slight  and  deprecate 
it  ?  Prize  this  book  above  all  other  books.  St.  Gregory  calls  the  Bible  "  the 
heart  and  soul  of  God."  The  rabbins  say,  that  a  mountain  of  sense  hangs  upon 
every  apex  and  tittle  of  Scripture.  "  The  law  of  the  Lord  is  perfect "  :  Ps.  xix.  7. 
The  Scripture  is  the  library  of  the  Holy  Ghost ;  it  is  a  pandect  of  divine  knowledge, 
an  exact  model  and  platform  of  religion.  The  Scripture  contains  in  it  the  credenda, 
"  the  things  which  we  are  to  believe,"  and  the  agenda,  "the  things  which  we  are 
to  practise."  It  is  "  able  to  make  us  wise  unto  salvation  "  :  2  Tim.  iii.  15. 
The  Scripture  is  the  standard  of  truth,  the  judge  of  controversies ;  it 
is  the  pole-star  to  direct  us  to  heaven  :  Isai.  viii.  20.  "  The  commandment  is 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   65   TO   72.       285 

a  lamp  "  :  Prov.  vi.  23.  The  Scripture  is  the  compass  by  which  the  rudder  of  our 
will  is  to  be  steered  ;  it  is  the  Held  in  which  Christ,  the  Pearl  of  price,  is  hid  ;  it  is 
a  rock  of  diamonds  ;  it  is  a  sacred  collyrium,  or  eye-salve  ;  it  mends  their  eyes 
that  look  upon  it ;  it  is  a  spiritual  optic-glass  in  which  the  glory  of  God  is  resplendent ; 
it  is  the  panacy,  or  universal  medicine  for  the  soul.  The  leaves  of  Scripture  are 
like  the  "  leaves  of  the  tree  of  life,  for  the  healing  of  the  nations  "  :  Rev.  xxii.  2. 
The  Scripture  is  both  the  breeder  and  feeder  of  grace.  How  is  the  convert  born, 
but  by  "  the  word  of  truth  "  ?  James  i.  18.  How  doth  he  grow,  but  by  "  the 
sincere  milk  of  the  word  "  ?  1  Pet.  ii.  2.  The  word  written  is  the  book  out  of  which 
our  evidences  for  heaven  are  fetched  ;  it  is  the  sea-mark  which  shows  us  the  rocks 
of  sin  to  avoid  ;  it  is  the  antidote  against  error  and  apostasy,  the  two-edged  sword 
which  wounds  the  old  serpent.  It  is  our  bulwark  to  withstand  the  force  of  lust ; 
like  the  Capitol  of  Rome,  which  was  a  place  of  strength  and  ammunition.  The 
Scripture  is  the  "  tower  of  David,"  wherein  the  shields  of  our  faith  hang  :  Cant, 
iv.  4.  "  Take  away  the  word  and  you  deprive  us  of  the  sun,"  said  Luther.  The 
word  written  is  above  an  angelic  embassy,  or  voice  from  heaven.  "  This  voice 
which  came  from  heaven  we  heard.  .  .  .  We  have  also  a  more  sure  word  "  : 
2  Pet.  i.  18,  19.  O,  prize  the  word  written  ;  prizing  is  the  way  to  profiting.  If 
Caesar  so  valued  his  commentaries,  that  for  preserving  them  he  lost  his  purple  robe, 
how  should  we  estimate  the  sacred  oracles  of  God  ?  "I  have  esteemed  the  words 
of  his  mouth  more  than  my  necessary  food." — Thomas  Watson,  in  "The  Morning 
Exercises." 

Verse  72. — "The  law  of  thy  mouth  is  better  unto  me."  The  sacred  Scriptures 
are  the  treasures  and  pleasures  of  a  gracious  soul :  to  David  they  were  better  than 
thousands  of  gold  and  silver.  A  mountain  of  transparent  pearls,  heaped  as  high 
as  heaven,  is  not  so  rich  in  treasure  as  these  ;  hence  that  good  man  chose  these 
as  his  heritage  for  ever,  and  rejoiced  in  them  as  in  all  riches.  A  covetous  miser 
could  not  take  such  delight  in  his  bags,  nor  a  young  heir  in  a  large  inheritance,  as 
holy  David  did  in  God's  word. 

The  word  law  comes  from  a  root  that  signifies  to  try  as  merchants  that  search 
and  prove  the  wares  that  they  buy  and  lay  up  ;  hence  also  comes  the  word  for 
gems  and  jewels  that  are  tried,  and  found  right.  The  sound  Christian  is  the  wise 
merchant,  seeking  goodly  pearls  ;  he  tries  what  he  reads  or  hears  by  the  standard 
or  touchstone  of  Scripture,  and  having  found  genuine  truths  he  lays  them  up  to  the 
great  enriching  of  this  supreme  and  sovereign  faculty  of  the  understanding. — 
Oliver  Heywood. 

Verse  72. — The  word  of  God  must  be  nearer  to  us  than  our  friends,  dearer  to 
us  than  our  lives,  sweeter  to  us  than  our  liberty,  and  pleasanter  to  us  than  all  earthly 
comforts. — John  Mason. 

Verse  72. — One  lesson,  taught  by  sanctified  affliction,  is,  the  love  of  God's  word. 
"  This  is  my  comfort,  in  my  affliction  :  thy  word  hath  quickened  me."  In  reading 
a  part  of  the  one  hundred  and  nineteenth  Psalm  to  Miss  Westbrook,  who  died, 
she  said,  "  Stop,  sir,  I  never  said  so  much  to  you  before — I  never  could  ;  but  now 
I  can  say, '  The  word  of  thy  mouth  is  dearer  to  me,  than  thousands  of  gold  and  silver.' 
What  can  gold  and  silver  do  for  me  now  ?  " — George  Redford,  in  "Memoirs  of  the 
late  Rev.  John  Cooke,  1828." 

Verse  72. — "Thousands  of  gold  and  silver."  Worldly  riches  are  gotten  with 
labour,  kept  with  care,  lost  with  grief.  They  are  false  friends,  farthest  from  us  when 
we  have  most  need  of  comfort ;  as  all  worldlings  shall  find  to  be  true  in  the  hour 
of  death.  For  then,  as  Jonah's  gourd  was  taken  from  him  in  a  morning,  when 
he  had  most  need  of  it  against  the  sun  ;  so  is  it  with  the  comfort  of  worldlings.  It 
is  far  otherwise  with  the  word  of  God  ;  for  if  we  will  lay  it  up  in  our  hearts,  as  Mary 
did,  the  comfort  thereof  shall  sustain  us,  when  all  other  comfort  shall  fail  us. 

This  it  is  that  makes  us  rich  unto  God,  when  our  souls  are  storehouses,  filled 
with  the  treasures  of  his  word.  Shall  we  think  it  poverty  to  be  scant  of  gold  and 
silver  ?  An  ideo  angelus  pauper  est,  quia  non  habet  jumenta,  etc.*  Shall  we  esteem 
the  angels  poor,  because  they  have  not  flocks  of  cattle  ?  or  that  S.  Peter  was  poor, 
because  he  had  not  gold  nor  silver  to  give  unto  the  cripple  ?  No,  he  had  store 
of  grace,  by  infinite  degrees  more  excellent  than  it. 

Let  the  riches  of  gold  be  left  unto  worldlings  :  these  are  not  current  in  Canaan, 
not  accounted  of  in  our  heavenly  country.  If  we  would  be  in  any  estimation 

*Chrysostom. 


286  EXPOSITIONS    OF    THE    PSALMS. 

there,  let  us  enrich  our  souls  with  spiritual  graces,  which  we  have  in  abundance 
in  the  mines  and  treasures  of  the  word  of  God. — William  Cowper. 

Verse  72. — The  Scripture  is  an  ever-overflowing  fountain  that  cannot  be  drawn 
dry,  and  an  inexhausted  treasure  that  cannot  be  emptied.  To  this  purpose  tend 
those  resemblances  of  the  law  made  use  of  by  David  in  this  Psalm,  and  no  less  justly 
applicable  to  the  gospel ;  it  is  not  only  better  than  "gold  and  silver,"  which  are  things 
of  value,  but  "thousands,"  which  implieth  abundance.  In  another  verse  he  compares 
it  to  all  riches  and  great  spoil,  both  which  contain  in  them  multiplex  genus,  all  sorts 
of  valuable  commodities,  sheep,  oxen,  lands,  houses,  garments,  goods,  moneys, 
and  the  like  :  thus  are  all  sorts  of  spiritual  riches,  yea,  abundance  of  each  sort, 
to  be  had  in  the  gospel.  And  therefore  the  Greek  fathers  compare  Scripture  verities 
to  precious  stones,  and  our  Saviour  to  a  pearl  of  great  price.  A  minister,  in  this 
respect,  is  called  a  merchant  of  invaluable  jewels  ;  for,  indeed,  gospel  truths  are 
choice  and  excellent,  as  much  worth  as  our  souls,  as  heaven,  as  salvation  is.  Nay, 
should  I  go  higher,  look  what  worth  there  is  in  the  riches  of  God's  grace,  the  precious 
blood  of  Christ,  that  may  secondarily  be  applied  to  the  gospel,  which  discovereth 
and  offereth  both  to  us. — Abraham  Wright. 

Verses  72,  127. — When  David  saw  how  some  make  void  the  law  of  God,  he 
saith,  "Therefore  I  love  thy  commandments  above  gold:  yea,  above  fine  gold."  As 
if  he  had  said,  I  love  thy  law  all  the  more  because  I  see  some  men  esteem  and  reckon 
it  as  if  it  were  dross,  and  throw  it  up  as  void  and  antiquated,  or  taking  the  boldness, 
as  it  were,  to  repeal  and  make  it  void,  that  they  may  set  up  their  own  lusts  and  vain 
imaginations.  Because  I  see  both  profane  and  superstitious  men  thus  out  of  love 
with  thy  law,  therefore  my  love  is  more  enflamed  to  it,  "I  love  it  above  gold,"  which 
leads  the  most  of  men  away  captives  in  the  love  of  it ;  and  I  esteem  it  more  than 
that  which  is  most  esteemed  by  men,  and  gains  men  most  esteem  in  this  world, 
"fine  gold  "  ;  yea,  as  he  said  (Ps.  xix.  10)  "more  than  much  fine  gold." — Joseph 
Caryl. 

Verse  72. — You  that  are  gentlemen,  remember  what  Hierom  reports  of 
Nepotianus,  a  young  gentleman  of  Rome,  qui  longa  et  assidua  meditatione 
Scripturarum  pectus  suum  fecerat  bibliothecam  Christi,  who  by  long  and  assiduous 
meditation  of  the  Scriptures,  made  his  breast  the  library  of  Christ.  Remember 
what  is  said  of  King  Alfonsus,  that  he  read  over  the  Bible  fourteen  times,  together 
with  such  commentaries  as  those  times  afforded. 

You  that  are  scholars,  remember  Cranmer  and  Ridley  ;  the  former  learned 
the  New  Testament  by  heart  in  his  journey  to  Rome,  the  latter  in  Pembroke-hall 
walks  in  Cambridge.  Remember  what  is  said  of  Thomas-a-Kempis, — that  he 
found  rest  nowhere  nisi  in  angulo,  cum  libello,  but  in  a  corner  with  this  Book  in  his 
hand.  And  what  is  said  of  Beza, — that  when  he  was  above  fourscore  years  old 
he  could  say  perfectly  by  heart  any  Greek  chapter  in  Paul's  Epistles. 

You  that  are  women,  consider  what  Hierom  saith  of  Paula,  Eustochiam,  and 
other  ladies,  who  were  singularly  versed  in  the  Holy  Scriptures. 

Let  all  men  consider  that  hyperbolical  speech  of  Luther,  that  he  would  not 
live  in  Paradise  without  the  Word  ;  and  with  it  he  could  live  well  enough  in  hell. 
This  speech  of  Luther  must  be  understood  cum  grano  salis. — Edmund  Calamy. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   73   TO   80.       287 

EXPOSITION    OF    VERSES    73    TO    80. 

HpHY  hands  have  made  me  and  fashioned  me  :     give  me  understanding, 
A      that  I  may  learn  thy  commandments. 

74  They  that  fear  thee  will  be  glad  when  they  see  me  ;   because  I  have 
hoped  in  thy  word. 

75  I  know,  O  LORD,  that  thy  judgments  are  right,  and  that  thou  in  faith 
fulness  hast  afflicted  me. 

76  Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort,  according 
to  thy  word  unto  thy  servant. 

77  Let  thy  tender  mercies  come  unto  me,  that  I  may  live  :    for  thy  law 
is  my  delight. 

78  Let  the  proud  be  ashamed  ;   for  they  dealt  perversely  with  me  without 
a  cause  :  but  I  will  meditate  in  thy  precepts. 

79  Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  known  thy 
testimonies. 

80  Let  my  heart  be  sound  in  thy  statutes  ;    that  I  be  not  ashamed. 

We  have  now  come  to  the  tenth  portion,  which  in  each  stanza  begins  with  Jod, 
but  it  certainly  does  not  treat  of  jots  and  titles  and  other  trifles.  Its  subject  would 
seem  to  be  personal  experience  and  its  attractive  influence  upon  others.  The 
prophet  is  in  deep  sorrow,  but  looks  to  be  delivered  and  made  a  blessing.  En 
deavouring  to  teach,  the  Psalmist  first  seeks  to  be  taught  (verse  73),  persuades  himself 
that  he  will  be  well  received  (74),  and  rehearses  the  testimony  which  he  intends 
to  bear  (75).  He  prays  for  more  experience  (76,  77),  for  the  baffling  of  the  proud 
(78),  for  the  gathering  together  of  the  godly  to  him  (79),  and  for  himself  again  that 
he  may  be  fully  equipped  for  his  witness-bearing  and  may  be  sustained  in  it  (80). 
This  is  the  anxious  yet  hopeful  cry  of  one  who  is  heavily  afflicted  by  cruel  adversaries, 
and  therefore  makes  his  appeal  to  God  as  his  only  friend. 

73.  "Thy  hands  have  made  me  and  fashioned  me."  It  is  profitable  to  remember 
our  creation,  it  is  pleasant  to  see  that  the  divine  hand  has  had  much  to  do  with  us, 
for  it  never  moves  apart  from  the  divine  thought.  It  excites  reverence,  gratitude, 
and  affection  towards  God  when  we  view  him  as  our  Maker,  putting  forth  the  careful 
skill  and  power  of  his  hands  in  our  forming  and  fashioning.  He  took  a  personal 
interest  in  us,  making  us  with  his  own  hands  ;  he  was  doubly  thoughtful,  for  he  is 
represented  both  as  making  and  moulding  us.  In  both  giving  existence  and 
arranging  existence  he  manifested  love  and  wisdom  ;  and  therefore  we  find  reasons 
for  praise,  confidence,  and  expectation  in  our  being  and  well-being.  "Give  me  under 
standing,  that  I  may  learn  thy  commandments."  As  thou  hast  made  me,  teach  me. 
Here  is  the  vessel  which  thou  hast  fashioned  ;  Lord,  fill  it.  Thou  hast  given  me 
both  soul  and  body  ;  grant  me  now  thy  grace  that  my  soul  may  know  thy  will, 
and  my  body  may  join  in  the  performance  of  it.  The  plea  is  very  forcible  ;  it  is 
an  enlargement  of  the  cry,  "  Forsake  not  the  work  of  thine  own  hands."  Without 
understanding  the  divine  law  and  rendering  obedience  to  it  we  are  imperfect  and 
useless  ;  but  we  may  reasonably  hope  that  the  great  Potter  will  complete  his  work 
and  give  the  finishing  touch  to  it  by  imparting  to  it  sacred  knowledge  and  holy 
practice.  If  God  had  roughly  made  us,  and  had  not  also  elaborately  fashioned  us, 
this  argument  would  lose  much  of  its  force  ;  but  surely  from  the  delicate  art  and 
marvellous  skill  which  the  Lord  has  shown  in  the  formation  of  the  human  body, 
we  may  infer  that  he  is  prepared  to  take  equal  pains  with  the  soul  till  it  shall  perfectly 
bear  his  image. 

A  man  without  a  mind  is  an  idiot,  the  mere  mockery  of  a  man  ;  and  a  mind' 
without  grace  is  wicked,  the  sad  perversion  of  a  mind.  We  pray  that  we  may 
not  be  left  without  a  spiritual  judgment :  for  this  the  Psalmist  prayed  in  verse  66, 
and  he  here  pleads  for  it  again  ;  there  is  no  true  knowing  and  keeping  of  the  com 
mandments  without  it.  Fools  can  sin  ;  but  only  those  who  are  taught  of  God 
can  be  holy.  We  often  speak  of  gifted  men  ;  but  he  has  the  best  gifts  to  whom 
God  has  given  a  sanctified  understanding  wherewith  to  know  and  prize  the  ways 
of  the  Lord.  Note  well  that  David's  prayer  for  understanding  is  not  for  the  sake 


288  EXPOSITIONS    OF    THE    PSALMS. 

of  speculative  knowledge,  and  the  gratification  of  his  curiosity  :  he  desires  an 
enlightened  judgment  that  he  may  learn  God's  commandments,  and  so  become 
obedient  and  holy.  This  is  the  best  of  learning.  A  man  may  abide  in  the  College 
where  this  science  is  taught  all  his  days,  and  yet  cry  out  for  ability  to  learn  more. 
The  commandment  of  God  is  exceeding  broad,  and  so  it  affords  scope  for  the  most 
vigorous  and  instructed  mind  :  in  fact,  no  man  has  by  nature  an  understanding 
capable  of  compassing  so  wide  a  field,  and  hence  the  prayer,  "  give  me  under 
standing  "  ; — as  much  as  to  say — I  can  learn  other  things  with  the  mind  I  have, 
but  thy  law  is  so  pure,  so  perfect,  spiritual  and  sublime,  that  I  need  to  have  my 
mind  enlarged  before  I  can  become  proficient  in  it.  He  appeals  to  his  maker  to 
do  this,  as  if  he  felt  that  no  power  short  of  that  which  made  him  could  make  him 
wise  unto  holiness.  We  need  a  new  creation,  and  who  can  grant  us  that  but  the 
Creator  himself  ?  He  who  made  us  to  live  must  make  us  to  learn  ;  he  who  gave 
us  power  to  stand  must  give  us  grace  to  understand.  Let  us  each  one  breathe 
to  heaven  the  prayer  of  this  verse  ere  we  advance  a  step  further,  for  we  shall  be 
lost  even  in  these  petitions  unless  we  pray  our  way  through  them,  and  cry  to  God 
for  understanding. 

74.  "They  that  fear  thee.  will  be  glad  when  they  see  me  :    because  I  have  hoped  in 
thy  word."     When  a  man  of  God  obtains  grace  for  himself  he  becomes  a  blessing 
to  others,  especially  if  that  grace  has  made  him  a  man  of  sound  understanding 
and  holy  knowledge.     God-fearing  men  are  encouraged  when  they  meet  with  ex 
perienced  believers.     A  hopeful  man  is  a  God-send  when  things  are  declining  or  in 
danger.     When  the  hopes  of  one  believer  are  fulfilled  his  companions  are  cheered 
and  established,  and  led  to  hope  also.     It  is  good  for  the  eyes  to  see  a  man  whose 
witness  is  that  the  Lord  is  true  ;    it  is  one  of  the  joys  of  saints  to  hold  converse 
with  their  more  advanced  brethren.     The  fear  of  God  is  not  a  left-handed  grace, 
as  some  have  called  it ;    it  is  quite  consistent  with  gladness  ;    for  if  even  the  sight 
of  a  comrade  gladdens  the  God-fearing,  how  glad  must  they  be  in  the  presence 
of  the  Lord  himself  1     We  do  not  only  meet  to  share  each  others'  burdens,  but 
to  partake  in  each  others'  joys,  and  some  men  contribute  largely  to  the  stock  of 
mutual   gladness.     Hopeful   men   bring   gladness   with   them.     Despondent  spirits 
spread  the  infection  of  depression,  and  hence  few  are  glad  to  see  them,  while  those 
•whose  hopes  are  grounded  upon  God's  word  carry  sunshine  in  their  faces,  and  are 
welcomed  by  their  fellows.     There  are  professors  whose  presence  scatters  sadness, 
and  the  godly  quietly  steal  out  of  their  company  :  may  this  never  be  the  case 
with  us. 

75.  "/  know,  0  LORD,  that  thy  judgments  are  right."     He  who  would  learn  most 
must  be  thankful  for  what  he  already  knows,  and  be  willing  to  confess  it  to  the  glory 
of  God.     The  Psalmist  had  been  sorely  tried,  but  he  had  continued  to  hope  in  God 
under  his  trial,  and  now  he  avows  his  conviction  that  he  had  been  justly  and  wisely 
chastened.     This  he  not  only  thought  but  knew,  so  that  he  was  positive  about  it, 
and  spoke  without  a  moment's  hesitation.     Saints  are  sure  about  the  Tightness 
of  their  troubles,  even  when  they  cannot  see  the  intent  of  them.     It  made  the 
godly  glad  to  hear  David  say  this,  "And  that  thou  in  faithfulness  hast  afflicted  me." 
Because  love  required  severity,  therefore  the  Lord  exercised  it.     It  was  not  because 
God  was  unfaithful  that  the  believer  found  himself  in  a  sore  strait,  but  for  just 
the  opposite  reason  :    it  was  the  faithfulness  of  God  to  his  covenant  which  brought 
the  chosen  one  under  the  rod.     It  might  not  be  needful  that  others  should  be  tried 
just  then  ;    but  it  was  necessary  to  the  Psalmist,  and  therefore  the  Lord  did  not 
withhold  the  blessing.     Our  heavenly  Father  is  no  Eli :  he  will  not  suffer  his  children 
to  sin  without  rebuke,  his  love  is  too  intense  for  that.     The  man  who  makes  the 
confession  of  this  verse  is  already  progressing  in  the  school  of  grace,  and  is  learning 
the  commandments.     This  third  verse  of  the  section  corresponds  to  the  third  of 
Teth  (67),  and  in  a  degree  to  several  other  verses  which  make  the  thirds  in  their 
octaves. 

76.  "Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort,  according  to  thy 
word  unto  thy  servant."     Having  confessed  the  righteousness  of  the  Lord,  he  now 
appeals  to  his  mercy,  and  while  he  does  not  ask  that  the  rod  may  be  removed,  he 
earnestly  begs  for  comfort  under  it.     Righteousness    and  faithfulness  afford  us  no 
consolation  if  we  cannot  also  taste  of  mercy,  and,  blessed  be  God,  this  is  promised 
us  in  the  word,  and  therefore  we  may  expect  it.     The  words  "  merciful  kindness," 
are  a  happy  combination,  and  express  exactly  what  we  need  in  affliction  :    mercy 
to  forgive  the  sin,  and  kindness  to  sustain  under  the  sorrow.     With  these  we  can 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   73   TO   80.       289 

be  comfortable  in  the  cloudy  and  dark  day,  and  without  them  we  are  wretched 
indeed  ;  for  these,  therefore,  let  us  pray  unto  the  Lord,  whom  we  have  grieved 
by  our  sin,  and  let  us  plead  the  word  of  his  grace  as  our  sole  reason  for  expecting 
his  favour.  Blessed  be  his  name,  notwithstanding  our  faults  we  are  still  his  servants, 
and  we  serve  a  compassionate  Master.  Some  read  the  last  clause,  "  according  to 
thy  saying  unto  thy  servant " ;  some  special  saying  of  the  Lord  was  remembered 
and  pleaded  :  can  we  not  remember  some  such  "  faithful  saying,"  and  make  it  the 
groundwork  of  our  petitioning  ?  That  phrase,  "  according  to  thy  word,"  is  a  very 
favourite  one  ;  it  shows  the  motive  for  mercy  and  the  manner  of  mercy.  Our  prayers 
are  according  to  the  mind  of  God  when  they  are  according  to  the  word  of  God. 

77.  "Let  thy  tender  mercies  come  unto  me,  that  I  may  live."     He  was  so  hard 
pressed  that  he  was  at  death's  door  if  God  did  not  succour  him.     He  needed  not 
onlv  mercy,  but  "  mercies,"  and  these  must  be  of  a  very  gracious  and  considerate 
kind,  even  "  tender  mercies,"  for  he  was  sore  with  his  wounds.     These  gentle  favours 
must  be  of  the  Lord's  giving,  for  nothing  less  would  suffice  ;  and  they  must  "  come  " 
all  the  way  to  the  sufferer's  heart,  for  he  was  not  able  to  journey  after  them  ;    all 
he  could  do  was  to  sigh  out,  "  Oh  that  they  would  come."     If  deliverance  did  not 
soon  come,  he  felt  ready  to  expire,  and  yet  he  told  us  but  a  verse  or  so  ago  that  he 
hoped  in  .God's  word  :    how  true  it  is  that  hope  lives  on  when  death  seems  written 
on  all  besides.     A  heathen  said,  "  dum  spiro  spero,"  while  I  breathe  I  hope ;  but  the 
Christian  can  say,  "  dum  expire  spero,"  even  when  I  expire  I  still  expect  the  blessing. 
Yet  no  true  child  of  God  can  live  without  the  tender  mercy  of  the  Lord  ;  it  is  death 
to  him  to  be  under  God's  displeasure.     Notice,  again,  the  happy  combination  of 
the  words  of  our  English  version.     Was  there  ever  a  sweeter  sound  than  this — 
"  tender  mercies  "  ?     He  whc  has  been  grievously  afflicted,  and  yet  tenderly  succoured 
is  the  only  man  who  knows  the  meaning  of  such  choice  language. 

How  truly  we  live  when  tender  mercy  comes  to  us.  Then  we  do  not  merely 
exist,  but  live  ;  we  are  lively,  full  of  life,  vivacious,  and  vigorous.  We  know  not 
what  life  is  till  we  know  God.  Some  are  said  to  die  by  the  visitation  of  God,  but 
we  live  by  it. 

"For  thy  law  is  my  delight."  O  blessed  faith  I  He  is  no  mean  believer  who 
rejoices  in  the  law  even  when  its  broken  precepts  cause  him  to  suffer.  To  delight 
in  the  word  when  it  rebukes  us,  is  proof  that  we  are  profiting  under  it.  Surely 
this  is  a  plea  which  will  prevail  with  God,  however  bitter  our  griefs  may  be  ;  if 
we  still  delight  in  the  law  of  the  Lord  he  cannot  let  us  die,  he  must  and  will  cast 
a  tender  look  upon  us  and  comfort  our  hearts. 

78.  "Let  the  proud  be  ashamed."     He  begged  that  the  judgments  of  God  might 
no  longer  fall  upon  himself,  but  upon  his  cruel  adversaries.     God  will  not  suffer 
those  who  hope  in    his  word  to  be  put  to  shame,  for  he  reserves  that  reward  for 
haughty  spirits  :  they  shall  yet  be  overtaken  with  confusion,  and  become  the  subjects 
of  contempt,  while  God's  afflicted  ones  shall  again  lift  up  their  heads.     Shame 
is  for  the  proud,  for  it  is  a  shameful  thing  to  be  proud.     Shame  is  not  for  the  holy, 
for  there  is  nothing  in  holiness  to  be  ashamed  of. 

"For  they  dealt  perversely  with  me  without  a  cause."  Their  malice  was  wanton, 
he  had  not  provoked  them.  Falsehood  was  employed  to  forge  an  accusation  against 
him  ;  they  had  to  bend  his  actions  out  of  their  true  shape  before  they  could  assail 
his  character.  Evidently  the  Psalmist  keenly  felt  the  malice  of  his  foes.  His 
consciousness  of  innocence  with  regard  to  them  created  a  burning  sense  of  injustice, 
and  he  appealed  to  the  righteous  Lord  to  take  his  part  and  clothe  his  false  accusers 
with  shame.  Probably  he  mentioned  them  as  "  the  proud,"  because  he  knew 
that  the  Lord  always  takes  vengeance  on  proud  men,  and  vindicates  the  cause  of 
those  whom  they  oppress.  Sometimes  he  mentions  the  proud,  and  sometimes 
the  wicked,  but  he  always  means  the  same  persons  ;  the  words  are  interchangeable  : 
he  who  is  proud  is  sure  to  be  wicked,  and  proud  persecutors  are  the  worst  of  wicked 
men. 

"But  I  will  meditate  in  thy  precepts."  He  would  leave  the  proud  in  God's  hands, 
and  give  himself  up  to  holy  studies  and  contemplations.  To  obey  the  divine  precepts 
we  have  need  to  know  them,  and  think  much  of  them,  hence  this  persecuted  saint 
felt  that  meditation  must  be  his  chief  employment.  He  would  study  the  law  of 
God  and  not  the  law  of  retaliation.  The  proud  are  not  worth  a  thought.  The 
worst  injury  they  can  do  us  is  to  take  us  away  from  our  devotions  ;  let  us  baffle 
them  by  keeping  all  the  closer  to  our  God  when  they  are  most  malicious  in  their 
onslaughts. 

VOL.  v.  19 


290  EXPOSITIONS    OF    THE    PSALMS. 

In  a  similar  position  to  this  we  have  met  with  the  proud  in  other  octaves,  and 
shall  meet  them  yet  again.  They  are  evidently  a  great  plague  to  the  Psalmist 
but  he  rises  above  them. 

79.  "Let  those  that  fear  thee  turn  unto  me,  and  those  that  have  known  thy  testi 
monies."     Perhaps   the  tongue  of   slander   had  alienated  some  of   the  godly,  and 
probably  the  actual  faults  of  David  had  grieved  many  more.     He  begs  God  to  turn 
to  him,  and  then  to  turn  his  people  towards  him.     Those  who  are  right  with  God 
are  also  anxious  to  be  right  with  his  children.     David  craved  the  love  and  sympathy 
of  gracious  men  of  all  grades, — of  those  who  were  beginners  in  grace,  and  of  those 
who  were  mature  in  piety — "  those  that  fear  thee,"  and  "  those  that  have  known 
thy  testimonies."     We    cannot  afford  to  lose  the  love  of  the  least  of  the  saints, 
and  if  we  have  lost  their  esteem  we  may  most  properly  pray  to  have  it  restored. 
David  was  the  leader  of  the  godly  party  in  the  nation,  and  it  wounded  him  to  the 
heart  when  he  perceived  that  those  who  feared  God  were  not  as  glad  to  see  him  as 
aforetime  they  had  been.     He  did  not  bluster  and  say  that  if  they  could  do  without 
him  he  could  very  well  do  without  them  ;   but  he  so  deeply  felt  the  value  of  their 
sympathy,  that  he  made  it  a  matter  of  prayer  that  the  Lord  would  turn  their  hearts 
to  him  again.     Those  who  are  dear  to  God,  and  are  instructed  in  his  word,  should 
be  very  precious  in  our  eyes,  and  we  should  do  our  utmost  to  be  upon  good  terms 
with  them. 

David  has  two  descriptions  for  the  saints,  they  are  God-fearing  and  God-knowing. 
They  possess  both  devotion  and  instruction  ;  they  have  both  the  spirit  and  the 
science  of  true  religion.  We  know  some  believers  who  are  gracious,  but  not 
intelligent ;  and,  on  the  other  hand,  we  also  know  certain  professors  who  have 
all  head  and  no  heart :  he  is  the  man  who  combines  devotion  with  intelligence. 
We  neither  care  for  devout  dunces  nor  for  intellectual  icebergs.  When  fearing 
and  knowing  walk  hand  in  hand  they  cause  men  to  be  thoroughly  furnished  unto 
every  good  work.  If  these  are  my  choice  companions  I  may  hope  that  I  am  one 
of  their  order.  Let  such  persons  ever  turn  to  me  because  they  find  in  me  congenial 
company. 

80.  "Let  my  heart  be  sound  in  thy  statutes  ;  that  I  be  not  ashamed."     This  is  even 
more  important  than  to  be  held  in  esteem  by  good  men.     This  is  the  root  of  the 
matter.     If  the  heart  be  sound  in  obedience  to  God,  all  is  well,  or  will  be  well.     If 
right  at  heart  we  are  right  in  the  main.     If  we  be  not  sound  before  God,  our  name 
for  piety  is  an  empty  sound.     Mere  profession  will  fail,  and  undeserved  esteem 
will  disappear  like  a  bubble  when  it  bursts  ;    only  sincerity  and  truth  will  endure 
in  the  evil  day.     He  who  is  right  at  heart  has  no  reason  for  shame,  and  he  never 
shall  have  any  ;    hypocrites  ought  to  be  ashamed  now,  and  they  shall  one  day  be 
put  to  shame  without  end  ;  their  hearts  are  rotten,  and  their  names  shall  rot.     This 
eightieth  verse  is  a  variation  of  the  prayer  of  the  seventy-third  verse  ;    there  he 
sought  sound  understanding,  here  he  goes  deeper,  and  begs  for  a  sound  heart.     Those 
who  have  learned  their  own  frailty  by  sad  experience,  are  led  to  dive  beneath  the 
surface,  and  cry  to  the  Lord  for  truth  in  the  inward  parts.     In  closing  the  con 
sideration  of  these  eight  verses,  let  us  join  with  the  writer  in  the  prayer,  "  Let  my 
heart  be  sound  in  thy  statutes." 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES   73   TO    80.       291 


NOTES    ON    VERSES    73    TO    80. 

In  this  section  each  verse  begins  with  the  Hebrew  letter  Jod,  or  i,  the  smallest 
letter  in  the  Hebrew  alphabet,  called  in  Matthew  v.  18,  jot;  one  jot  or  tittle  shall 
in  no  wise  pass  from  the  law. — Albert  Barnes. 

Verses  73 — 80. — The  usual  account  of  this  section,  as  given  by  the  mediaeval 
theologians,  is  that  it  is  the  prayer  of  man  to  be  restored  to  his  state  of  original 
innocence  and  wisdom  by  being  conformed  to  the  image  of  Christ.  And  this  squares 
with  the  obvious  meaning,  which  is  partly  a  petition  for  divine  grace  and  partly 
an  assertion  that  the  example  of  piety  and  resignation  in  trouble  is  attractive  enough 
to  draw  men's  hearts  on  towards  God,  a  truth  set  forth  at  once  by  the  Passion, 
and  by  the  lives  of  all  those  saints  who  have  tried  to  follow  it. — Neale  and 
Littledale. 

Verse  73. — "Thy  hands  have  made  me  and  fashioned  me,"  etc.  This  verse  hath 
a  petition  for  understanding  and  a  reason  with  it :  I  am  the  workmanship  of  thine 
hands,  therefore  give  me  understanding.  There  is  no  man  but  favours  the  works 
of  his  hands.  And  shall  not  the  Lord  much  more  love  his  creatures,  especially 
man,  his  most  excellent  creature  ?  whom,  if  ye  consider  according  to  the  fashion 
of  his  body,  ye  shall  find  nothing  on  earth  more  precious  than  ht ;  but  in  that 
which  is  not  seen,  namely,  his  soul,  he  is  much  more  beautiful.  So  you  see,  David's 
reasoning  is  very  effectual ;  all  one  as  if  he  should  say  as  he  doth  elsewhere,  "  Forsake 
not,  O  Lord,  the  work  of  thine  hands  " ;  thou  art  my  author  and  maker  ;  thine 
help  I  seek,  and  the  help  of  none  other. 

No  man  can  rightly  seek  good  things  from  God,  if  he  consider  not  what  good 
the  Lord  hath  already  done  to  him.  But  many  are  in  this  point  so  ignorant,  that 
they  know  not  how  wonderfully  God  did  make  them  ;  and  therefore  can  neither  bless 
him,  nor  seek  from  him,  as  from  their  Creator  and  Conserver.  But  this  argument, 
drawn  from  our  first  creation,  no  man  can  rightly  use,  but  he  who  is  through  grace 
partaker  of  the  second  creation  ;  for  all  the  privileges  of  our  first  creation  we  have 
lost  by  our  fall.  So  that  now  by  nature  it  is  no  comfort  to  us,  nor  matter  of  our 
hope,  that  God  did  make  us  ;  but  rather  matter  of  our  fear  and  distrust,  that  we  have 
mismade  ourselves,  have  lost  his  image,  and  are  not  now  like  unto  that  which  God 
created  us  in  the  beginning. — William  Cowper. 

Verse  73. — "Thy  hands  have  made  me  and  fashioned  me,"  etc.  Mark  here  two 
things  :  first,  that  in  making  his  prayer  for  holy  understanding,  he  justly  accuseth 
himself  and  all  others  of  blindness,  which  proceeded  not  from  the  Creator,  but  from 
man  corrupted.  Secondly,  that  even  from  his  creation  he  conceived  hope  that 
God  would  continue  his  work  begun  in  him,  because  God  leaveth  not  his  work, 
and  therefore  he  beggeth  God  to  bestow  new  grace  upon  him,  and  to  finish  that 
which  he  had  begun  in  him. — Thomas  Wilcocks,  1586. 

Verse  73. — Hugo  ingeniously  notices  in  the  different  verbs  of  this  verse  the 
particular  vices  to  be  shunned  :  ingratitude,  when  it  is  said,  "Thy  hands  have 
made  me" ;  pride,  "and  fashioned  me";  confidence  in  his  own  judgment,  "give 
me  understanding" ;  prying  inquisitiveness,  "that  I  may  learn  thy  commandments." 

Verse  73. — "Thy  hands."  Hilary  and  Ambrose  think  that  by  the  plural 
"  hands  "  is  intimated  that  there  is  a  more  exact  and  perfect  workmanship  in  man, 
and  as  if  it  were  with  greater  labour  and  skill  he  had  been  formed  by  God,  because 
after  the  image  and  likeness  of  God :  and  that  it  is  not  written  that  any  other  thing 
but  man  was  made  by  God  with  both  hands,  for  he  saith  in  Isaiah,  "  Mine  hand 
also  hath  laid  the  foundation  of  the  earth  "  :  Isa.  xlviii.  13.* — John  Lorinus, 
1569—1634. 

Verse  73. — "Thy  hands."  Oh,  look  upon  the  wounds  of  thine  hands,  and  forget 
not  the  work  of  thine  hands  :  so  Queen  Elizabeth  prayed. — John  Trapp. 

Verse  73. — Some  refer  the  verb  .TPV,  "  made,"  to  the  soul,  •pte,  "fashioned," 
to  the  body. — D.  H.  Mollerus. 

Verse  73. — "Made  me  and  fashioned  me  :  give  me  understanding."  The  greatness 
of  God  is  no  hindrance  to  his  intercourse  with  us,  for  one  special  part  of  the  divine 
greatness  is  to  be  able  to  condescend  to  the  littleness  of  created  beings,  seeing  that 


*  This,  however,  is  an  error,  as  Augustine  notes  ;     for  it  is  written,  "  The  heavens  are  the 
work  of  thine  hands."     Ps.  cii.  25. — C.  H.  S. 


292  EXPOSITIONS    OF    THE    PSALMS. 

creaturehood  must,  from  its  very  nature,  have  this  littleness  ;  Inasmuch  as  God 
must  ever  be  God,  and  man  must  ever  be  man  :  the  ocean  must  ever  be  the  ocean, 
the  drop  must  ever  be  the  drop.  The  greatness  of  God  compassing  our  littlenesses 
about,  as  the  heavens  the  earth,  and  fitting  into  it  on  every  side,  as  the  air  into  all 
parts  of  the  earth,  is  that  which  makes  the  intercourse  so  complete  and  blessed  : 
"  In  his  hand  is  the  soul  of  every  living  thing,  and  the  breath  of  all  mankind  " 
(Job  xii.  10).  Such  is  his  nearness  to,  such  is  his  intimacy  with,  the  works  of  his 
hands. 

It  is  nearness,  not  distance,  that  the  name  Creator  implies  ;  and  the  simple  fact 
of  his  having  made  us  is  the  assurance  of  his  desire  to  bless  us  and  to  hold  inter 
course  with  us.  Communication  between  the  thing  made  and  its  maker  is  involved 
in  the  very  idea  of  creation.  "Thy  hands  have  made  me  and  fashioned  me:  give 
me  understanding,  that  I  may  learn  thy  commandments."  "  Faithful  Creator  "  is 
his  name  (1  Pet.  iv.  19),  and  as  such  we  appeal  to  him,  "  Forsake  not  the  work 
of  thine  own  hands  "  (Ps.  cxxxviii.  8). — Horatins  Bonar,  in  "The  Rent  Veil,"  1875. 

Verse  73.  — "  Give  me  understanding,"  etc.  The  book  of  God  is  like  the 
apothecary's  shop,  there  is  no  wound  but  therein  is  a  remedy  ;  but  if  a  stranger 
come  unto  the  apothecary's  shop,  though  all  these  things  be  there,  yet  he  cannot 
tell  where  they  are,  but  the  apothecary  himself  knoweth  ;  so  in  the  Scriptures, 
there  are  cures  for  any  infirmities  ;  there  is  comfort  against  any  sorrows,  and  by 
conferring  chapter  with  chapter,  we  shall  understand  them.  The  Scriptures  are  not 
wanting  to  us,  but  we  to  ourselves  ;  let  us  be  conversant  in  them,  and  we  shall 
understand  them,  when  great  clerks  who  are  negligent  remain  in  darkness. — Richard 
Stock. 

Verse  73. — "Give  me  understanding."  Let  us  pray  unto  God  that  he  would 
open  our  understandings  ;  that  as  he  hath  given  us  consciences  to  guide  us,  so  also 
he  would  give  eyes  to  these  guides  that  they  may  be  able  to  direct  us  aright.  The 
truth  is,  it  is  God  only  that  can  soundly  enlighten  our  consciences  ;  and  therefore 
let  us  pray  unto  him  to  do  it.  All  our  studying,  and  hearing,  and  reading,  and 
conferring  will  never  be  able  to  do  it ;  it  is  only  in  the  power  of  him  who  made  us 
to  do  it.  He  who  made  our  consciences,  he  only  can  give  them  this  heavenly  light 
of  true  knowledge  and  right  understanding  ;  and  therefore  let  us  seek  earnestly 
to  him  for  it. — William  Fenner,  1600 — 1640. 

Verse  73. — "That  I  may  learn  thy  commandments."  That  he  might  learn  them 
so  as  to  know  the  sense  and  meaning  of  them,  their  purity  and  spirituality  ; 
and  so  as  to  do  them  from  a  principle  of  love,  in  faith,  and  to  the  glory  of  God  : 
for  it  is  not  a  bare  learning  of  them  by  heart  or  committing  them  to  memory,  nor 
a  mere  theory  of  them,  but  the  practice  of  them  in  faith  and  love,  which  is  here 
meant. — John  Gill. 

Verses  73,  74. — From  these  verses,  learn,  1.  Albeit  nothing  can  satisfy  unbelief, 
yet  true  faith  will  make  use  of  the  most  common  benefit  of  creation  to  strengthen 
itself :  "Thine  hands  have  made  me  and  fashioned  me."  2.  It  is  a  good  way  of 
reasoning  with  God,  to  ask  another  gift,  because  we  have  received  one  ;  and  because 
he  hath  given  common  benefits,  to  ask  that  he  would  give  us  also  saving  graces  : 
"Thy  hands  have  made  me  and  fashioned  me:  give  me  understanding,  that  I  may 
learn  thy  commandments."  3.  Seeing  that  God  is  our  Creator,  and  that  the  end 
of  our  creation  is  to  serve  God,  we  may  confidently  ask  whatsoever  grace  may 
enable  us  to  serve  him,  as  the  Psalmist's  example  doth  teach  us.  ...  4.  It  should 
be  the  joy  of  all  believers  to  see  one  of  their  number  sustained  and  borne  up  in  his 
sufferings  ;  for  in  the  proof  and  example  of  one  sufferer  a  pawn  is  given  to  all  the 
rest,  that  God  will  help  them  in  like  case  :  "They  that  fear  thee  will  be  glad  when 
they  see  me." — David  Dickson. 

Vese  74. — "They  that  fear  thee  will  be  glad,"  etc.  They  who  "fear  God"  are 
naturally  "glad  when  they  see  "  and  converse  with  one  like  themselves  ;  but  more 
especially  so,  when  it  is  one  whose  faith  and  patience  have  carried  him  through 
troubles,  and  rendered  him  victorious  over  temptations ;  one  who  hath  "  hoped 
in  God's  word,"  and  hath  not  been  disappointed.  Every  such  instance  affordeth 
fresh  encouragement  to  all  those,  who,  in  the  course  of  their  welfare,  are  to  undergo 
like  troubles,  and  to  encounter  like  temptations.  In  all  our  trials  let  us,  therefore* 
remember,  that  our  brethren,  as  well  as  ourselves,  are  deeply  interested  in  the 
event,  which  may  either  strengthen  or  weaken  the  hands  of  the  multitudes. — 
George  Home. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   73   TO   80.      293 

Verse  74. — "They  that  fear  thee  will  be  glad  when  they  see  me,"  etc.  How 
comfortable  it  is  for  the  heirs  of  promise  to  see  one  another,  or  meet  together  : 
aspectus  boni  viri  dclcctat,  the  very  look  of  a  good  man  is  delightful  :  it  is  a  pleasure 
to  converse  with  those  that  are  careful  to  please  God,  and  fearful  to  offend  him. 
How  much  affected  they  are  with  one  another's  mercies  :  "  they  will  be  glad  when 
they  see  me,"  since  I  have  obtained  an  event  answerable  to  my  hope.  They  shall 
come  and  look  upon  me  as  a  monument  and  spectacle  of  the  mercy  and  truth  of 
God.  But  what  mercy  had  he  received  ?  The  context  seemeth  to  carry  it  for 
grace  to  obey  God's  commandments  ;  that  was  the  prayer  immediately  preceding, 
to  be  instructed  and  taught  in  God's  law  (ver.  73).  Now  they  will  rejoice  to  see 
my  holy  behaviour,  how  I  have  profited  and  glorified  God  in  that  behalf.  The 
Hebrew  writers  render  the  reason,  "  Because  then  I  shall  be  able  to  instruct  them 
in  those  statutes,  when  they  shall  see  me,  their  king,  study  the  law  of  God."  It 
may  be  expounded  of  any  other  blessing  or  benefit  God  had  given  according  to  his 
hope  ;  and  I  rather  understand  it  thus,  they  will  be  glad  to  see  him  sustained, 
supported,  and  borne  out  in  his  troubles  and  sufferings.  "  They  will  be  glad  when 
they  shall  see  in  me  a  notable  example  of  the  fruit  of  hoping  in  thy  grace." — Thomas 
Manton. 

Verse  74. — "Because  I  have  hoped  in  thy  word."  And  have  not  been  disappointed. 
The  Vulgate  rendereth  it  supersperavi,  I  have  over-hoped  ;  and  then  Aben-Ezra 
glosseth,  "I  have  hoped  in  all  thy  decree" ;  even  that  of  afflicting  me,  as  in  the  next 
verse. — John  Trapp. 

Verse  75. — "/  know,  O  LORD,  that  thy  judgments  are  right."  In  very  early  life 
the  tree  of  knowledge  seemed  a  very  fine,  a  glorious  tree  in  my  sight  ;  but  how  many 
mistakes  have  I  made  upon  that  subject !  And  how  many  are  the  mistakes  which 
yet  abound  upon  that  which  we  are  pleased  to  call  knowledge,  in  common  speech. 
He  that  hath  read  the  classics  ;  he  that  hath  dipped  into  mathematical  science  ; 
he  that  is  versed  in  history,  and  grammar,  and  common  elocution  ;  he  that  is  apt 
and  ready  to  solve  some  knotty  question,  and  versed  in  the  ancient  lore  of  learning, 
is  thought  to  be  a  man  of  knowledge  ;  and  so  he  is,  compared  with  the  ignorant 
mass  of  mankind.  But  what  is  all  this  compared  with  the  knowledge  in  my  text  ? 
Knowledge  of  which  few  of  the  learned,  as  they  are  called,  have  the  least  acquaintance 
with  at  all. 

"/  know  "—What,  David  ?  what  do  you  know  ? — "  I  know,  O  Lord,  that  thy 
judgments  are  right,  and  that  thou  in  faithfulness  hast  afflicted  me." 

Fond  as  I  may  yet  be  of  other  speculations,  I  would  rather,  much  rather,  possess 
the  knowledge  of  this  man  in  this  text,  than  have  the  largest  acquaintance  with 
the  whole  circle  of  the  sciences,  as  it  is  proudly  called.  ...  I  am  apprehensive  that, 
in  the  first  clause,  the  Psalmist  speaks,  in  general,  of  the  ordinances,  appointments, 
providences,  and  judgments  of  God  ;  and  the  assertion  is,  he  doth  know  that  they 
are  right,  that  they  are  equitable,  that  they  are  wise,  that  they  are  fair,  and  that 
they  are  not  to  be  found  fault  with  ;  and  that  though  men,  through  folly,  bring 
themselves  into  distress,  and  then  their  hearts  fret  against  God.  He  was  blessed 
with  superior  understanding.  He  excepts  nothing  :  "  I  know  that  all  thy  judgments 
are  right."  Then,  in  the  latter  part  of  the  text,  he  makes  the  matter  personal. 
It  might  be  said,  it  is  an  easy  thing  for  you  so  to  think  when  you  see  the  revolutions 
of  kingdoms,  the  tottering  of  thrones,  the  distresses  of  some  mortals,  and  the  pains 
of  others,  that  they  are  all  right.  "  Yes,"  saith  he,  "  but  I  have  the  same  persuasion 
about  all  my  own  sorrows  ;  I  do  know  that  in  faithfulness  thou  hast  afflicted  me." — 
From  a  Sermon  by  John  Martin,  1817. 

Verse  75. — "/  know,  O  LORD,  that  thy  judgments  are  right,"  etc.  The  text  is 
in  the  form  of  an  address  to  God.  We  often  find  this  in  David,  that,  when  he  would 
express  some  deep  feeling,  or  some  point  of  spiritual  experience,  he  does  so  in  this 
way — addressing  himself  to  God.  Those  who  love  God  delight  to  hold  communion 
with  him ;  and  there  are  some  feelings  which  the  spiritual  mind  finds  peculiar  comfort 
and  pleasure  in  telling  to  God  himself.  "/  know,  O  LORD,  that  thy  judgments  are 
right."  God  orders  all  things,  and  his  "judgments  "  here  mean  his  general  orderings, 
decisions,  dealings — not  afflictions  only,  though  including  them.  And  when  the 
Psalmist  says,  "thy  judgments,"  he  means  especially  God's  judgments  towards 
him,  God's  dealings  with  him,  and  thus  all  that  had  happened  to  him,  or  should 
happen  to  him.  For  in  the  Psalmist's  creed  there  was  no  such  thing  as  chance. 
God  ordered  all  that  befell  him,  and  he  loved  to  think  so  He  expresses  a  sure 


294  EXPOSITIONS    OF    THE    PSALMS. 

and  happy  confidence  in  all  that  God  did,  and  would  do,  with  regard  to  him.  He 
trusted  fully  in  God's  wisdom,  God's  power,  God's  love.  "/  know  thy  judgments 
are  right  " — quite  right,  right  in  every  way,  without  one  single  point  that  might 
have  been  better,  perfectly  wise  and  good.  He  shows  the  firmest  persuasion  of  this. 
"  I  know,"  he  says,  not  merely,  "  I  think."  But  these  very  words,  "  I  know," 
clearly  show  that  this  was  a  matter  of  faith,  not  of  sight.  For  he  does  not  say, 
"  I  can  see  that  thy  judgments  are  right,"  but  "  I  know."  The  meaning  plainly 
is,  "  Though  I  cannot  see  all — though  there  are  some  things  in  thy  dealings  which 
I  cannot  fully  understand — yet  I  believe,  I  am  persuaded,  and  thus  I  know,  O  Lord, 
that  thy  judgments  are  right." 

"Thy  judgments."  Not  some  of  them,  but  all.  He  takes  into  view  all  God's 
dealings  with  him,  and  says  of  them  without  exception,  "/  know,  0  LORD,  that  thy 
judgments  are  right."  When  the  things  that  happen  to  us  are  plainly  for  our  comfort 
and  good,  as  many  of  them  are,  then  we  thankfully  receive  what  God  thus  sends 
to  us,  and  own  him  as  the  Giver  of  all,  and  bless  him  for  his  gracious  dealing  ;  and 
this  is  right.  But  all  the  faith  required  for  this  (and  some  faith  there  is  in  it)  is  to 
own  God  as  dealing  with  us,  instead  of  thanklessly  receiving  the  gifts  with  no 
thought  of  the  Giver.  It  is  a  far  higher  degree  of  faith,  that  says  of  all  God's 
dealings,  even  when  seemingly  not  for  our  happiness,  "/  know  that  thy  judgments 
are  right." 

Yet  this  is  the  meaning  here,  or  certainly  the  chief  meaning.  For  though  the 
word  "judgments"  does  mean  God's  dealings  of  every  kind,  yet  here  the  words 
that  follow  make  it  apply  especially  to  God's  afflictive  dealings,  that  is,  to  those 
dealings  of  his  that  do  not  seem  to  be  for  our  happiness  ;  "I  know,  O  LORD,  that  thy 
judgments  are  right,  and  that  thou  in  faithfulness  hast  afflicted  me."  The  judgments 
which  the  Psalmist  chiefly  had  in  view,  and  which  he  felt  so  sure  were  right,  were 
not  joys,  but  sorrows  ;  not  things  bestowed,  but  things  taken  away  ;  those 
blessings  in  disguise,  those  veiled  mercies,  those  gifts  clad  in  the  garb  of  mourning, 
which  God  so  often  sends  to  his  children.  The  Psalmist  knew,  and  knew  against 
all  appearance  to  the  contrary,  that  these  judgments  were  "  right."  Whatever 
they  might  be — losses,  bereavements,  disappointments,  pain,  sickness — they  were 
right ;  as  right  as  the  more  manifest  blessings  which  went  before  them  ;  quite 
right,  perfectly  right ;  so  right  that  they  could  not  have  been  better  ;  just  what 
were  best ;  and  all  because  they  were  God's  judgments.  That  one  thing  satisfied 
the  Psalmist's  mind,  and  set  every  doubt  at  rest.  The  dealings  in  themselves  he 
might  have  doubted,  but  not  him  whose  dealings  they  were.  "Thy  judgments." 
That  settled  all.  "And  that  thou  in  faithfulness  hast  afflicted  me."  This  means  that, 
in  appointing  trouble  as  his  lot,  God  had  dealt  with  him  in  faithfulness  to  his  word, 
faithfulness  to  his  purposes  of  mercy,  with  a  faithful,  not  a  weak  love.  He  had 
sent  him  just  what  was  most  for  his  good,  though  not  always  what  was  most 
pleasing  ;  and  in  this  he  had  shown  himself  faithful.  Gently  and  lovingly  does 
the  Lord  deal  with  his  children.  He  gives  no  unnecessary  pain  ;  but  that  which 
is  needful  he  will  not  withhold. — Francis  Bourdillon,  1881. 

Verse  75. — "Thy  judgments."  There  are  judicia  oris,  and  there  are  judicia 
operis ;  the  judgments  of  God's  mouth,  and  the  judgments  of  God's  hands.  Of 
the  former  there  is  mention  at  verse  13  :  "  With  my  lips  have  I  declared  all  the 
judgments  of  thy  mouth."  And  by  these  "judgments"  are  meant  nothing  else 
but  the  holy  law  of  God,  and  his  whole  written  word  ;  which  everywhere  in  this 
Psalm  are  indifferently  called  his  "statutes,"  his  "commandments,"  his  "precepts," 
his  "  testimonies,"  his  "judgments."  And  the  laws  of  God  are  therefore,  amongst 
other  reasons,  called  by  the  name  of  "judgments,"  because  by  them  we  come  to 
have  a  right  judgment  whereby  to  discern  between  good  and  evil.  We  could  not 
otherwise  with  any  certainty  judge  what  was  meet  for  us  to  do,  and  what  was  needful 
for  us  to  shun.  A  lege  tua  intellexi,  at  verse  104  :  "By  the  law  have  I  gotten 
understanding."  St.  Paul  confesseth  (Rom.  vii.),  that  he  had  never  rightly  known 
what  sin  was  if  it  had  not  been  for  the  law  ;  and  he  instanceth  in  that  of  lust,  which 
he  had  not  known  to  be  a  sin  if  the  law  had  not  said,  "  thou  shalt  not  covet."  And 
no  question  but  these  "  judgments,"  these  judicia  oris,  are  all  "  right  "  too  ;  for 
it  were  unreasonable  to  think  that  God  should  make  that  a  rule  of  right  to  us,  which 
were  itself  not  right.  We  have  both  the  name  (that  of  "judgments;")  and  the 
thing  too,  (that  they  are  "  right  ")  in  the  19th  Psalm  ;  where  having  highly  com 
mended  the  law  of  God,  under  the  several  appellations  of  the  "  law,"  testimonies, 
statutes  and  commandments,  verses  7  and  8,  the  prophet  then  concludeth  under 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   73   TO   80.       295 

this  name  of  "  judgments,"  verse  9  :  "  The  judgments  of  the  Lord  are  true  and 
righteous  altogether." 

Besides  these  judicia  oris,  which  are  God's  judgments  of  direction,  there  are 
also  judicia  operis,  which  are  his  judgments  for  correction.  And  these  do  ever 
include  aliquid  peenale,  something  inflicted  upon  us  by  Almighty  God,  as  it  were 
by  way  of  punishment ;  something  that  breedeth  in  us  trouble  or  grief.  The 
apostle  saith  (Heb.  xii.)  that  every  chastening  is  grievous  ;  and  so  it  is,  more  or 
less  ;  or  else  it  could  be  to  us  no  punishment.  And  these,  again,  are  of  two  sorts  ; 
yet  not  distinguished  so  much  by  the  things  themselves  that  are  inflicted,  as  by  the 
condition  of  the  persons  on  whom  they  are  inflicted,  and  especially  by  the  affection 
and  intention  of  God  that  inilicteth  them.  For  all,  whether  public  calamities  that 
light  upon  whole  nations,  cities,  or  other  greater  or  lesser  societies  of  men  (such 
as  are  pestilences,  famine,  war,  inundations,  unseasonable  weather,  and  the  like  ;) 
or  private  afllictions,  that  light  upon  particular  families  or  persons,  (as  sickness, 
poverty  disgrace,  injuries,  death  of  friends,  and  the  like  ;)  all  these,  and  whatsoever 
other  of  either  kind,  may  undergo  a  twofold  consideration  ;  in  either  of  which 
they  may  not  unfitly  be  termed  the  judgments  of  God,  though  in  different  respects. 

Now  we  see  the  several  sorts  of  God's  judgments  :  which  of  all  these  may  we 
think  is  here  meant  ?  If  we  should  take  them  all  in,  the  conclusion  would  hold 
them,  and  hold  true  too.  Judicia  oris,  and  judicia  operis ;  public  and  private 
judgments  ;  those  plagues  wherewith  in  fury  he  punisheth  his  enemies,  and  those 
rods  wherewith  in  mercy  he  correcteth  his  children  :  most  certain  it  is  they  are 
all  "  right."  But  yet  I  conceive  those  judicia  oris  not  to  be  so  properly  meant  in 
this  place  ;  for  the  exegesis  in  the  latter  part  of  the  verse  (wherein  what  are  here 
called  judgments  are  there  expounded  by  troubles)  seemeth  to  exclude  them,  and 
to  confine  to  the  text  in  the  proper  intent  thereof  to  these  judicia  operis  only  ;  but 
yet  to  all  them  of  what  sort  soever  ;  public  or  private,  plagues  or  corrections.  Of 
all  which  he  pronounceth  that  they  are  "  right ;  "  which  is  the  predicate  of  the 
conclusion  :  "/  know,  0  Lord,  that  thy  judgments  are  right." — Robert  Sanderson. 

Verse  75. — "Thou  in  faithfulness  hast  afflicted  me."  Mark  the  emphasis  :  he 
doth  not  barely  acknowledge  that  God  was  faithful,  though  notwithstanding  he 
had  afllicted  him,  but  faithful  in  sending  the  afflictions.  Affliction  and  trouble  are 
not  only  consistent  with  God's  love  plighted  in  the  covenant  of  grace  ;  but  they 
are  parts  and  branches  of  the  new-covenant  administration.  God  is  not  only 
faithful  notwithstanding  afflictions,  but  faithful  in  sending  them.  There  is  a 
difference  between  these  two  :  the  one  is  like  an  exception  to  the  rule,  quss 
flrmat  regulam  in  non  exceptis  :  the  other  makes  it  a  part  of  the  rule,  God  cannot 
be  faithful  without  doing  all  things  that  tend  to  our  good  and  eternal 
welfare.  The  conduct  of  his  providence  is  one  part  of  the  covenant  engagement ; 
as  to  pardon  our  sins,  and  sanctify  us,  and  give  us  glory  at  the  last,  so  to  suit  his 
providence  as  our  need  and  profit  require  in  the  way  to  heaven.  It  is  an  act  of  his 
sovereign  mercy  which  he  hath  promised  to  his  people,  to  use  such  discipline  as 
conduceth  to  their  safety.  In  short,  the  cross  is  not  an  exception  to  the  grace  of 
the  covenant,  but  a  part  of  the  grace  of  the  covenant. 

The  cause  of  all  afflictions  is  sin,  therefore  justice  must  be  acknowledged  :  their 
end  is  repentance,  and  therefore  faithfulness  must  be  acknowledged.  The  end  is 
not  destruction  and  ruin,  so  afflictions  would  be  acts  of  justice,  as  upon  the  wicked ; 
but  that  we  may  be  fit  to  receive  the  promises,  and  so  they  are  acts  of  faithfulness. 
— Thomas  Manton. 

Verse  75. — "Thou  in  faithfulness  hast  afflicted  me."  That  is  with  a  sincere 
intention  of  doing  me  good.  God  thoroughly  knows  our  constitution,  what  is 
noxious  to  our  health,  and  what  may  remedy  our  distempers  ;  and  therefore  accord 
ingly  disposeth  to  us 

Pro  jucundis  aptissima  quaeque  * 

instead  of  pleasant  honey,  he  sometimes  prescribes  wholesome  wormwood  for  us. 
We  are  ourselves  greatly  ignorant  of  what  is  conducible  to  our  real  good,  and,  were 
the  choice  of  our  condition  wholly  permitted  to  us,  should  make  very  foolish,  very 
disadvantageous  elections. 

We  should  (be  sure)  all  of  us  embrace  a  rich  and  plentiful  estate  ;  when,  as 
God  knows,  that  would  make  us  slothful  and  luxurious,  swell  us  with  pride  and 

*  Juv.  Sat.  x.  349. 


296  EXPOSITIONS    OF    THE    PSALMS. 

haughty  thoughts,  encumber  us  with  anxious  cares  and  expose  us  to  dangerous 
temptations  ;  would  render  us  forgetful  of  ourselves  and  neglectful  of  him. 
Therefore  he  wisely  disposeth  poverty  unto  us  ;  poverty,  the  mother  of  sobriety, 
the  nurse  of  industry,  the  mistress  of  wisdom  ;  which  will  make  us  understand 
ourselves  and  our  dependence  on  him,  and  force  us  to  have  recourse  unto  his  help. 
And  is  there  not  reason  we  should  be  thankful  for  the  means  by  which  we  are 
delivered  from  those  desperate  mischiefs,  and  obtain  these  excellent  advantages  ? 

We  should  aM  (certainly)  choose  the  favour  and  applause  of  man  :  but  this, 
God  also  knows,  would  corrupt  our  minds  with  vain  conceit,  would  intoxicate  our 
fancies  with  spurious  pleasure,  would  tempt  us  to  ascribe  immoderately  to  our 
selves,  and  sacrilegiously  to  deprive  God  of  his  due  honour.  Therefore  he 
advisedly  suffers  us  to  incur  the  disgrace  and  displeasure,  the  hatred  and  contempt 
of  men  ;  that  so  we  may  place  our  glory  only  in  the  hopes  of  his  favour,  and  may 
pursue  more  earnestly  the  purer  delights  of  a  good  conscience.  And  doth  not  this 
part  of  divine  providence  highly  merit  our  thanks  ? 

We  would  all  climb  into  high  places,  not  considering  the  precipices  on  which 
they  stand,  nor  the  vertiginousness  of  our  own  brains  :  but  God  keeps  us  safe  in 
the  humble  valleys,  allotting  to  us  employments  which  we  are  more  capable  to 
manage. 

We  should  perhaps  insolently  abuse  power,  were  it  committed  to  us:  we  should 
employ  great  parts  on  unwieldy  projects,  as  many  do,  to  the  disturbance  of  others, 
and  their  own  ruin  :  vast  knowledge  would  cause  us  to  overvalue  ourselves  and 
contemn  others  :  enjoying  continual  health,  we  should  not  perceive  the  benefit 
thereof,  nor  be  mindful  of  him  that  gave  it.  A  suitable  mediocrity  therefore  of 
these  things  the  divine  goodness  allotteth  unto  us,  that  we  may  neither  starve  for 
want,  nor  surfeit  with  plenty. 

In  fine,  the  advantages  arising  from  afflictions  are  so  many,  and  so  great,  that 
it  were  easy  to  demonstrate  that  we  have  great  reason,  not  only  to  be  contented 
with,  but  to  rejoice  in,  and  to  be  very  thankful  for,  all  the  crosses  and  vexations 
we  meet  with  ;  to  receive  them  cheerfully  at  God's  hand,  as  the  medicines  of  our 
seul,  and  the  condiments  of  our  fortune  ;  as  the  arguments  of  his  goodwill,  and 
the  instruments  of  virtue  ;  as  solid  grounds  of  hope,  and  comfortable  presages 
of  future  joy  unto  us. — Isaac  Barrow. 

Verse  75. — "Thou  in  faithfulness  hast  afflicted  me."  When  a  father  disowns 
and  banishes  a  child,  he  corrects  him  no  more.  So  God  may  let  one  whom  he 
intends  to  destroy  go  unchastened  ;  but  never  one  with  whom  he  is  in  covenant. — 
William  S.  Plumer. 

Verse  75. — "/  know,  O  LORD,"  etc. 

Yet,  Lord,  in  memory's  fondest  place 

I  shrine  those  seasons  sad, 
When,  looking  up,  I  saw  thy  face 
In  kind  austereness  clad. 

I  would  not  miss  one  sigh  or  tear. 

Heart-pang,  or  throbbing  brow  ; 
Sweet  was  the  chastisement  severe, 

And  sweet  its  memory  now. 

Yes  !   let  the  fragrant  scars  abide, 

Love-tokens  in  thy  stead, 
Faint  shadows  of  the  spear-pierced  side, 

And  thorn-encompassed  head. 

And  such  thy  tender  force  be  still. 

When  self  would  swerve  or  stray, 
Shaping  to  truth  the  froward  will 

Along  thy  narrow  way. 

— John  Henry  Newman,  1829. 

Verse  76. — "Let,  I  pray  thee,  thy  merciful  kindness  be  for  my  comfort."  In  the 
former  verse  he  acknowledged  that  the  Lord  had  afflicted  him  ;  now  in  this  he 
prayeth  the  Lord  to  comfort  him.  This  is  strange  that  a  man  should  seek  comfort 
at  the  same  hand  that  strikes  him  :  it  is  the  work  of  faith  ;  nature  will  never  teach 
us  to  do  it.  "  Come,  and  let  us  return  unto  the  Lord  ;  for  he  hath  spoiled,  and  he 
will  heal  us  :  he  hath  wounded,  and  he  will  bind  us  up."  Again,  we  see  that  the 


PSALM    ONE   HUNDRED   AND    NINETEEN— VERSES    73   TO   80.       297 

crosses  which  God  lays  on  his  children,  are  not  to  confound,  not  to  consume  them  ; 
only  to  prepare  them  for  greater  consolations.  With  this  David  sustained  himself 
against  Shimei's  cursing  ;  "  The  Lord  will  look  on  my  affliction,  and  do  me  good 
for  this  evil  "  :  with  this  our  Saviour  comforts  his  disciples  ;  "  Your  mourning 
shall  be  turned  into  joy."  As  the  last  estate  of  Job  was  better  than  his  first ;  so 
shall  the  Lord  render  more  to  his  children  at  the  last  than  now  at  the  first  he  takes 
from  them  :  let  us  therefore  bear  his  cross,  as  a  preparative  to  comfort. —  William 
Cowper. 

Verse  76. — "Let  thy  merciful  kindness  be  for  my  comfort."  Several  of  the  pre 
ceding  verses  have  spoken  of  aflliction  (verses  67,  71,  75).  The  Psalmist  now 
presents  his  petition  for  alleviation  under  it.  But  of  what  kind  ?  He  does  not 
ask  to  have  it  removed.  He  does  not  "  beseech  the  Lord,  that  it  might  depart 
from  him  "  :  2  Cor.  xii.  8.  No.  His  repeated  acknowledgments  of  the  supports 
vouchsafed  under  it,  and  the  benefits  he  had  derived  from  it,  had  reconciled  him 
to  commit  its  measure  and  continuance  to  the  Lord.  All  that  he  needs,  and  all 
that  he  asks  for,  is  a  sense  of  his  "  merciful  kindness  "  upon  his  soul.  Thus  he  submits 
to  his  justice  in  his  accumulated  trials,  and  expects  consolation  under  them  solely 
upon  the  ground  of  his  free  favour. — Charles  Bridges. 

Verse  76. — "Let  thy  merciful  kindness,"  etc.  Let  me  derive  my  comfort  and 
happiness  from  a  diffusion  of  thy  love  and  mercy,  -pon,  chasdecha,  thy  exuberant 
goodness  through  my  soul. — Adam  Clarke. 

Verse  76. — "According  to  thy  word  unto  thy  servant."  If  his  promise  did  not 
please  him,  why  did  he  make  it  ?  If  our  reliance  on  the  promise  did  not  please 
him,  why  did  his  goodness  work  it  ?  It  would  be  inconsistent  with  his 
goodness  to  mock  his  creature,  and  it  would  be  the  highest  mockery  to  publish 
his  word,  and  create  a  temper  in  the  heart  of  his  supplicant  suited  to  his  promise, 
which  he  never  intended  to  satisfy.  He  can  as  little  wrong  his  creature  as  wrong 
himself,  and  therefore  he  can  never  disappoint  that  faith  which  after  his  own 
methods  casts  itself  into  the  arms  of  his  kindness,  and  is  his  own  workmanship, 
and  calls  him  author.  That  goodness  which  imparted  itself  so  freely  to  the  irrational 
creation  will  not  neglect  those  nobler  creatures  that  put  their  trust  in  him.  This 
renders  God  a  fit  object  for  trust  and  confidence. — Stephen  Charnock. 

Verse  76. — "According  to  thy  word."  David  had  a  particular  promise  of  a 
particular  benefit ;  to  wit,  the  kingdom  of  Israel.  And  this  promise  God  performed 
unto  him  ;  but  his  comfort  stood  not  in  it ;  for  Saul  before  him  had  the  kingdom, 
but  the  promises  of  mercy  belonged  not  to  him,  and  therefore,  when  God  forsook 
him,  his  kingdom  could  not  sustain  him.  But  David  here  depends  upon  the 
general  promises  of  God's  mercy  made  to  his  children  ;  wherein  he  acknowledged 
a  particular  promise  of  mercy  made  to  him.  For  the  general  promises  of  mercy 
and  grace  made  in  the  gospel  are  by  faith  made  particular  to  every  believer. — 
William  Cowper. 

Verse  76. — "Thy  word  unto  thy  servant."  Here  we  may  use  the  eunuch's 
question  :  "  Of  whom  speaketh  the  prophet  this,  of  himself  or  of  some  other  man  ?  " 
Of  himself  questionless,  under  the  denomination  of  God's  servant.  But  then  the 
question  returneth, — Is  it  a  word  of  promise  made  to  himself  in  particular,  or  to 
God's  servants  in  the  general  ?  Some  say  the  former,  the  promises  brought  to 
him  by  Nathan.  I  incline  to  the  latter,  and  it  teacheth  us  these  three  truths  : — 

1st.  That  God's  servants  only  are  capable  of  the  sweet  effects  of  his  mercy  and 
the  comforts  of  his  promises.  Who  are  God's  servants  ?  (1)  Such  as  own  his 
right  and  are  sensible  of  his  interest  in  them  :  "  God,  whose  I  am,  and  whom  I 
serve "  (Acts  xxviii.  23).  (2)  Such  as  give  up  themselves  to  him,  renouncing 
all  other  masters.  Renounce  we  must,  for  we  were  once  under  another  master 
(Rom.  vi.  17  ;  Matt.  vi.  24  ;  Rom.  vi.  13  ;  1  Chron.  xxx.  8).  (3)  Such  as  accordingly 
frame  themselves  to  do  his  work  sincerely  :  "  serve  with  my  spirit "  (Rom.  i.  9) ; 
and,  "  in  newness  of  spirit  "  (Rom.  vii.  6),  even  as  becomes  those  who  are  renewed 
by  the  Spirit :  diligently  (Acts  xxvi.  7),  and  universally  (Luke  i.  74,  75),  and  wait 
upon  him  for  grace  to  do  so  (Heb.  xii.  28).  These  are  capable  of  comfort.  The 
book  of  God  speaketh  no  comfort  to  persons  that  live  in  sin,  but  to  God's  servants, 
such  as  do  not  live  as  if  they  were  at  their  own  disposal,  but  at  God's  beck.  If 
he  say  go,  they  go.  They  give  up  themselves  to  be  and  do  what  God  will  have 
them  to  be  and  do. 

2ndly.  If  we  have  the  benefit  of  the  promise,  we  must  thrust  in  ourselves  under 
one  title  or  other  among  those  to  whom  the  promise  is  made  ;  if  not  as  God's 


298  EXPOSITIONS    OF    THE    PSALMS. 

children,  yet  as  God's  servants.  Then  the  promise  is  as  sure  to  us  as  if  our  name 
were  in  it. 

Srdly.  All  God's  servants  have  common  grounds  of  comfort :  every  one  of  God's 
servants  may  plead  with  God  as  David  doth.  The  comforts  of  the  word  are  the 
common  portion  of  God's  people. — Thomas  Manton. 

Verse  76. — "Thy  word  unto  thy  servant."  Our  Master  has  passed  his  word  to 
all  his  servants  that  he  will  be  kind  to  them,  and  they  may  plead  it  with  him. — 
Matthew  Henry. 

Verse  77. — "Let  thy  tender  mercies  come  unto  me,  that  I  may  live."  If  we  mark 
narrowly  we  shall  find  that  David  here  seeks  another  sort  of  mercy  than  he  sought 
before.  For  first  he  sought  mercy  to  forgive  his  sins  ;  then  he  sought  mercy  to 
comfort  him  in  his  troubles  ;  now  he  seeks  mercy  to  live,  and  sin  no  more.  Alas, 
many  seek  the  first  mercy,  of  remission  ;  and  the  second  mercy  of  consolation  in 
trouble,  who  are  altogether  careless  of  the  third  mercy,  to  live  well.  It  is  a  great 
mercy  of  God  to  amend  thy  life  :  where  this  is  not,  let  no  man  think  he  hath 
received  either  of  the  former.  It  is  a  great  mercy  of  God,  which  not  only  pardons 
evil  that  is  done,  but  strengthens  us  also  to  further  good  that  we  have  not  done  ; 
and  this  is  the  mercy  which  here  David  seeks. — William  Cowper. 

Verse  77. — "Let  thy  tender  mercies  come  unto  me,"  etc.  The  mercies  of  God 
are  "  tender  mercies,"  they  are  the  mercies  of  a  father  to  his  children,  nay,  tender 
as  the  compassion  of  a  mother  over  the  son  of  her  womb.  They  "come  unto" 
us,  when  we  are  not  able  to  go  to  them.  By  them  alone  we  "  live  "  the  life  of  faith, 
of  love,  of  joy  and  gladness.  And  to  such  as  "  delight "  in  his  law,  God  will  grant 
these  mercies,  and  this  life  ;  he  will  give  them  pardon,  and,  by  so  doing,  he  will 
give  them  life  from  the  dead. — George  Home. 

Verse  77. — "Let  thy  tender  mercies,"  etc.  Taking  the  more  literal  rendering, 
the  words  express  high  confidence — "  Thy  tender  mercies  shall  come  unto  me,  and 
I  shall  live  ;  for  thy  law  is  my  delight."  Had  the  believer  nothing  but  his  own 
deserts  to  support  his  plea  at  the  throne  of  grace,  he  could  never  rise  into  this  high 
confidence.  He  goes  upon  the  foundation  of  the  divine  goodness,  manifested 
through  the  anointed  One,  and  he  goes  surely. — John  Stephen. 

Verse  77. — "Come."  Coming  to  him  noteth  a  personal  and  effectual  application. 
1st.  A  personal  application,  as  in  the  41st  verse  of  this  Psalm  :  "  Let  thy  mercies 
come  also  unto  me,  O  Lord,  even  thy  salvation,  according  to  thy  word."  David 
would  not  be  forgotten,  or  left  out  or  lost  in  the  throng  of  mankind,  when  mercy  was 
distributing  the  blessing  to  them.  2ndly.  Effectual  application  :  which  signifieth, 
1.  The  removal  of  obstacles  and  hindrances  ;  2.  The  obtaining  the  fruits  and  effects 
of  this  mercy. 

First.  The  removing  of  obstacles.  Till  there  be  a  way  made,  the  mercy  of  God 
cannot  come  at  us  ;  for  the  way  is  barricaded  and  shut  up  by  our  sins  :  as  the  Lord 
maketh  a  way  for  his  anger  (Ps.  Ixxviii.  50),  by  removing  the  hindrances,  so  the 
Lord  maketh  way  for  his  mercy,  or  mercy  maketh  way  for  itself,  when  it  removeth 
the  obstruction.  Sin  is  the  great  hindrance  of  mercy.  We  ourselves  raise  the 
mists  and  the  clouds  which  intercept  the  light  of  God's  countenance  ;  we  build  up 
the  partition  wall  which  separates  between  God  and  us  ;  yet  mercy  finds  the  way. 

Secondly.  The  obtaining  the  fruits  of  mercy  ....  It  is  not  enough  to  hear 
somewhat  of  God's  saving  mercies  ;  but  we  should  beg  that  they  may  come  unto 
us,  be  effectually  and  sensibly  communicated  unto  us,  that  we  may  have  experience 
of  them  in  our  own  souls.  A  man  that  hath  read  of  honey,  or  heard  of  honey,  may 
know  the  sweetness  of  it  by  guess  and  imagination  ;  but  a  man  that  hath  tasted 
of  honey  knoweth  the  sweetness  of  it  in  truth  :  so,  by  reading  and  hearing  of  the 
grace  and  mercy  of  God  in  Christ,  we  may  guess  that  it  is  a  sweet  thing  ;  but  he 
that  hath  had  an  experimental  proof  of  the  sweet  effects  and  fruits  of  it  in  his  own 
heart  perceives  that  all  which  is  spoken  of  God's  pardoning  and  comforting  of  sinners 
is  verified  in  himself. — Thomas  Manton. 

Verse  77. — "Thy  law  is  my  delight."  A  child  of  God,  though  he  cannot  serve 
the  Lord  perfectly,  yet  he  serves  him  willingly  ;  his  will  is  in  the  law  of  the  Lord  ; 
he  is  not  a  pressed  soldier,  but  a  volunteer.  By  the  beating  of  this  pulse  we  may 
judge  whether  there  be  spiritual  life  in  us  or  no.  David  professeth  that  God's 
law  was  his  delight ;  he  had  his  crown  to  delight  in,  he  had  his  music  to  delight 
in  ;  but  the  love  he  had  to  God's  law  did  drown  all  other  delights  ;  as  the  joy  of 
harvest  and  vintage  exceeds  the  joy  of  gleaning. —  Thomas  Watson. 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES   73   TO   80.       299 

Verse  78. — "Let  the  proud  be  ashamed,"  etc.  Here  is  the  just  recompense  oi 
his  pride.  He  would  fain  have  honour  and  pre-eminence,  but  God  will  not  give 
them  unto  him  :  he  flies  shame  and  contempt,  but  God  shall  pour  them  upon  him. 
"For  they  dealt  perversely  with  me  without  a  cause."  David  complains  of  the  wicked 
and  false  dealing  of  his  enemies  against  him  ;  and  his  prayer  is  written  to  uphold 
us  in  the  like  temptation.  For  Satan  is  alway  like  himself,  hating  them  whom  the 
Lord  loveth.  He  can  scarce  be  worse,  he  can  never  be  better  ;  and  therefore  with 
restless  malice  stirs  he  up  all  his  cursed  instruments  in  whom  he  reigns,  to  persecute 
those  who  are  loved  and  protected  of  the  Lord.  "But  I  will  meditate  in  thy  precepts." 
David's  enemies  fought  against  him  with  the  weapons  of  the  flesh,  wickedness  and 
falsehood  :  he  withstands  them  by  the  armour  of  the  Spirit  ;  not  meeting  wickedness 
with  wickedness,  and  falsehood  with  falsehood.  For  if  we  fight  against  Satan  with 
Satan's  weapons  he  will  soon  overcome  us  ;  but  if  we  put  upon  us  the  complete 
armour  of  God  to  resist  him,  he  shall  flee  from  us. —  William  Cowper. 

Verse  78. — "Let  the  proud  be  ashamed."  That  is,  that  they  may  not  prosper 
or  succeed  in  their  attempts  ;  for  men  are  ashamed  when  they  are  disappointed. 
All  their  endeavours  for  the  extirpation  of  God's  people  are  vain  and  fruitless,  and 
those  things  which  they  have  subtilely  devised  have  not  that  effect  which  they 
propounded  unto  themselves.  "For  they  dealt  perversely  with  me  without  a  cause." 
The  Septuagint  have  it  d5kws,  unjustly.  Ainsworth  readeth,  "  With  falsehood 
they  have  depraved  me."  It  implieth  two  things  :  first,  that  they  pretended  a 
cause  ;  but,  secondly,  David  avoucheth  his  innocency  to  God  ;  and  so,  without 
any  guilt  of  his,  they  accused,  defamed,  condemned  his  actions,  as  is  usual  in  such 
cases.  When  the  proud  are  troublesome  and  injurious  to  God's  people  the  saints 
may  boldly  commend  their  cause  to  God.  .  .  .  The  Lord  may  be  appealed  unto 
upon  a  double  account  ;  partly,  as  he  is  an  enemy  to  the  proud,  and  as  a  friend 
to  the  humble  (James  iv.  6  ;  Ps.  cxxxviii.  6)  ;  partly,  as  he  is  the  portion  of  the 
afflicted  and  oppressed  (Ps.  cxl.  12).  When  Satan  stirreth  up  his  instruments  to 
hate  those  whom  the  Lord  loveth,  the  Lord  will  stir  up  his  power  to  help  and 
defend  them.  Is  not  this  a  revengeful  prayer  ? 

Answer,  No.  1st.  Because  those  who  pray  it  are  seeking  their  own  deliverance, 
that  they  may  more  freely  serve  God  by  consequence.  Indeed,  by  God's  showing 
mercy  to  his  people,  the  pride  of  wicked  ones  is  suppressed  (verse  134)  ;  but  mercy 
is  the  main  object  of  the  prayer. 

2ndly.  As  it  concerneth  his  enemies,  he  expresseth  it  in  mild  terms — that  they 
may  "  be  ashamed  ";  that  is,  disappointed,  in  their  counsels,  hopes,  machinations, 
and  endeavours.  And  therefore  it  is  not  against  the  persons  of  his  enemies,  but 
their  plots  and  enterprises.  In  such  cases  shame  and  disappointment  may  even 
do  them  good.  They  think  to  bring  in  the  total  suppression  of  God's  people,  but 
that  would  harden  them  in  their  sins  ;  therefore  God's  people  desire  that  he  would 
not  let  their  innocency  be  trampled  upon,  but  disappoint  their  adversaries,  that 
the  proud  may  be  ashamed  in  the  failing  of  their  attempts. 

3rdly.  The  prayers  of  the  righteous  for  the  overthrow  of  the  wicked,  are  a  kind 
of  prophecies  ;  so  that,  in  praying,  David  doth  in  effect  foretell,  that  such  as  dealt 
perversely  should  soon  be  ashamed,  since  a  good  cause  will  not  always  be  oppressed  : 
"  But  he  shall  appear  to  your  joy,  and  they  shall  be  ashamed  "  (Isa.  Ixvi.  5). 

4thly.  Saints  have  a  liberty  to  imprecate  vengeance,  but  such  as  must  be  used 
sparingly  and  with  great  caution  :  "  Let  them  be  confounded  and  consumed  that 
are  adversaries  to  my  soul  "  (Ps.  Ixxi.  13).  Malicious  enemies  may  be  expressly 
prayed  against. — Thomas  Mantnn. 

Verse  78. — "Let  the  proud  be  ashamed."  This  suggests  a  word  to  the  wicked. 
Take  heed  that  by  your  implacable  hatred  to  the  truth  and  church  of  God  you  do 
not  engage  her  prayers  against  you.  These  imprecatory  prayers  of  the  saints,  when 
shot  at  the  right  mark,  and  duly  put  up,  are  murdering  pieces,  and  strike  dead 
where  they  light.  "  Shall  not  God  avenge  his  own  elect,  which  cry  day  and  night 
unto  him,  though  he  bear  long  with  them  ?  I  tell  you  that  he  will  avenge  them 
speedily."  Luke  xviii.  7,  8.  They  are  not  empty  words — as  the  imprecations 
of  the  wicked  poured  into  the  air,  and  there  vanishing  with  their  breath — but  are 
received  into  heaven,  and  shall  be  sent  back  with  thunder  and  lightning  upon  the 
pates  of  the  wicked.  David's  prayer  unravelled  Ahithophel's  fine-spun  policy,  and 
twisted  his  halter  for  him.  The  prayers  of  the  saints  are  more  to  be  feared — as 
once  a  great  person  said  and  felt — than  an  army  of  twenty  thousand  men  in  the 


300  EXPOSITIONS    OF    THE    PSALMS. 

field.  Esther's  fast  hastened  Raman's  ruin,  and  Hezekiah's  against  Sennacherib 
brought  his  huge  host  to  the  slaughter,  and  fetched  an  angel  from  heaven  to  do  the 
execution  in  one  night  upon  them. — William  Gurnall. 

Verse  78. — "The  proud."  The  wicked,  especially  the  persecutors  of  God's 
people,  are  usually  characterized  by  this  term  in  this  Psalm,  "  the  proud  "  (verses 
51,  69,  122).  Pride  puts  wicked  men  upon  being  troublesome  and  injurious  to 
the  people  of  God.  But  why  are  the  persecutors  and  the  injurious  called  "  the 
proud"?  1.  Because  wicked  men  shake  of!  the  yoke  of  God,  and  will  not  be 
subject  to  their  Maker,  and  therefore  desist  not  from  troubling  his  people  :  "  Who 
is  the  Lord,  that  I  should  obey  his  voice  to  let  Israel  go  "  ?  (Exod.  v.  2).  What  was 
in  his  tongue,  is  in  all  men's  hearts  ;  they  contemn  God  and  his  laws.  Every 
sin  hath  a  degree  of  pride,  and  a  depreciation  of  God  included  in  it,  (2  Sam  xii.  9). 
2.  Because  they  are  drunk  with  worldly  felicity,  and  never  think  of  changes. 
"  Our  soul  is  exceedingly  filled  with  the  scorning  of  those  that  are  at  ease,  and  with 
the  contempt  of  the  proud  "  (Ps.  cxxiii.  4).  When  men  go  on  prosperously,  they  are 
apt  wrongfully  to  trouble  others,  and  then  to  flout  at  them  in  their  misery,  and 
to  despise  the  person  and  cause  of  God's  people,  which  is  a  sure  effect  of  great 
arrogancy  and  pride.  They  think  they  may  do  what  they  please  :  "  They  have 
no  changes  ;  therefore  they  fear  not  God,"  and  put  forth  their  hands  against  such 
as  be  at  peace  with  them  (Ps.  Iv.  19,  20) :  whilst  they  go  on  prosperously  and 
undisturbedly,  they  cannot  abstain  from  violence  and  oppression.  3.  Because 
they  effect  a  life  of  pomp,  and  ease,  and  carnal  greatness,  and  so  despise  the 
affliction,  and  meanness,  and  simplicity  of  God's  people.  The  false  church  hath 
usually  the  advantage  of  worldly  power  and  external  glory  ;  and  the  true  church 
is  known  by  the  Divine  power,  gifts  and  graces,  and  the  lustre  of  holiness.  4.  They 
are  called  "  proud,"  because  of  their  insolent  carriage  towards  the  Lord's  people  ; 
partly  in  their  laws  and  injunctions,  requiring  them  to  give  them  more  honour, 
respect,  and  obedience,  than  in  conscience  can  be  afforded  them  ;  as  Haman  would 
have  Mordecai  to  devote  himself  to  him  after  the  manner  of  the  Persians  (Esther 
iii.  5). — Condensed  from  Manton. 

Verse  78. — "  When  any  of  you,"  says  Caesarius,  "  is  singing  the  verse  of  the  Psalm 
wherein  it  is  said,  'Let  the  proud  be  put  to  shame,'  let  him  be  earnest  to  avoid  pride, 
that  he  may  escape  everlasting  shame." — William  Kay. 

Verse  78. — "But  I  will  meditate  in  thy  precepts."  He  repeateth  the  same  thing 
often,  and  surely  if  the  world  could  not  contain  the  books  that  might  be  written 
of  Christ,  and  yet  for  our  infirmity  the  Lord  hath  comprised  them  in  such  a  few 
books,  and  yet  one  thing  in  them  is  often  repeated,  it  showeth  that  the  matter 
is  wreighty,  and  of  us  duly  and  often  to  be  considered.  And  again  we  are  taught 
that  this  is  a  thing  that  none  do  so  carefully  look  unto  as  they  ought.  And  he 
showeth  that  as  his  enemies  sought  by  evil  means  to  hurt  him  ;  so  he  sought  to 
keep  a  good  conscience,  that  so  they  might  not  hurt  him.  Then  we  must  not  set 
policy  against  policy  nor  cretizare  cum  Cretensibus  ;  but  let  us  always  tend  to  the  word, 
and  keep  within  the  bounds  of  that,  and  fight  with  the  weapons  that  it  lendeth 

us If  we  would  give  over  ourselves  to  God  and  his  word,  and  admit  nothing 

but  that  which  agreeth  to  the  word,  then  should  we  be  made  wiser  than  our  enemies. 
— Richard  Greenham. 

Verse  78. — "/  will  meditate  in  thy  precepts."  The  verb  men,  asiach,  in  the 
second  clause  of  the  verse,  may  be  rendered,  "/  will  speak  of,"  as  well  as,  "/  will 
meditate  upon  " ;  implying  that,  when  he  had  obtained  the  victory,  he  would  proclaim 
the  goodness  of  God,  which  he  had  experienced.  To  speak  of  God's  statutes,  is 
equivalent  to  declaring  out  of  the  law  how  faithfully  he  guards  his  saints,  how 
securely  he  delivers  them,  and  how  righteously  he  avenges  their  WTongs. — John 
Calvin. 

Verse  78. — "Meditate."  Truths  lie  hid  in  the  heart  without  efficacy  or  power, 
till  improved  by  deep,  serious,  and  pressing  thoughts  ....  A  sudden  carrying  a 
candle  through  a  room,  giveth  us  not  so  full  a  survey  of  the  object,  as  when  you 
stand  a  while  beholding  it.  A  steady  contemplation  is  a  great  advantage. — Thomas 
Manton. 

Verse  79. — "Let  those  that  fear  thee  turn  unto  me"  Some  think  it  intimates 
that  when  David  had  been  guilty  of  that  foul  sin  in  the  murder  of  Uriah,  though 
he  was  a  king,  they  that  feared  God  grew  strange  to  him,  and  turned  from  him, 
for  they  were  ashamed  of  him  ;  this  troubled  him,  and  therefore  he  prays,  Lord,  let 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   73   TO   80.       301 

them  "turn  to  me  "  again.  He  desires  especially  the  company  of  those  that  were  not 
only  honest  but  intelligent,  "that  have  known  thy  testimonies,"  have  good  heads  as 
well  as  good  hearts,  and  whose  conversation  will  he  edifying.  It  is  desirable  to 
have  an  intimacy  with  such. — Matthew  Henry. 

Verse  79. — "Let  those  that  fear  thee  turn  unto  me,"  etc.  As  he  had  not  his  own 
flesh  to  fight  against  only,  hut  the  world  also,  so  he  did  not  only  himself  flght,  but 
he  seeketh  the  help  of  others.  When  many  see  that  religion  cannot  be  truly 
professed  but  danger  will  come  of  it,  because  many  set  themselves  against  it,  they  flee 
from  it,  and  go  to  the  greater  part,  which  is  the  wicked.  If  we  will  avoid  this,  let 
us  join  ourselves  to  God's  children,  and  they  will  help  us  with  counsel  and  advice ; 
for  one  may  be  strong  when  we  are  weak,  another  may  have  counsel  when  we 
shall  not  know  what  to  do  ;  therefore  by  them  we  shall  be  kept  from  many  evil 
things.  So  Paul  (2  Tim.  i.  16),  after  he  had  complained  of  the  wrong  that  many 
had  done  unto  him,  he  straightway  giveth  thanks  for  the  family  of  Onesiphorus, 
which  refreshed  him  more  than  all  his  enemies  could  discourage  him  ;  so  that  he  durst 
oppose  this  one  household  to  the  whole  rabble  of  the  wicked. — Richard  Greenham. 

Verse  79. — "Let  those  that  fear  thee,"  etc.  You  must  go  to  God  and  beseech 
him  to  choose  your  company  for  you.  Mark  what  David  said  and  did  ;  in  verse  63 
he  saith,  "/  am  a  companion  of  all  them  that  fear  the  Lord  "  ;  yet  in  this  verse  he  goes 
to  God,  and  prayeth,  saying,  Let  those  that  fear  thee,  O  Lord,  turn  unto  me,  and  those 
that  have  known  thy  testimonies."  As  if  he  should  say,  "  Of  a  truth,  Lord,  I  am  a 
companion  of  all  that  do  fear  thee  ;  but  it  is  not  in  my  power  to  bend  their  hearts 
unto  me  ;  the  hearts  of  all  men  are  in  thy  hands,  now  therefore  "  let  those  that  fear 
thee  turn  unto  me."  So  do  you  go  to  God,  and  say  likewise  :  Lord,  do  thou  choose 
my  company  for  me  ;  oh,  do  thou  bow  and  incline  their  hearts  to  be  my  companions. 
— William  Bridge. 

Verse  79. — "Those  that  fear."  "Those  that  have  known."  Fear  and  knowledge 
do  make  up  a  godly  man.  Knowledge  without  fear  breedeth  presumption  ;  and 
fear  without  knowledge  breedeth  superstition  ;  and  blind  zeal,  as  a  blind  horse, 
may  be  full  of  mettle,  but  is  ever  and  anon  stumbling.  Knowledge  must  direct 
fear,  and  fear  must  season  knowledge  ;  then  it  is  a  happy  mixture  and  composition. — 
Thomas  Manton. 

Verse  79. — One  great  means  to  restore  a  good  understanding  among  God's  people 
is  prayer.  David  goeth  to  God  about  it :  "Lord,  let  them  turn  to  me."  The  Lord 
governeth  hearts  and  interests,  both  are  in  his  hands,  and  he  useth  their  alienation 
or  reconciliation,  either  for  judgment  or  mercy.  God,  when  he  pleaseth,  can  divert 
from  us  the  comfort  of  godly  friends  ;  and  when  he  pleaseth,  he  can  bring  them 
back  again  to  us.  The  feet  of  God's  children  are  directed  by  God  himself  ;  if  they 
come  to  us,  it  is  a  blessing  of  God  ;  if  not,  it  is  for  a  correction.  He  made  Jacob 
and  Laban  meet  peaceably  (Gen.  xxx.),  and  in  the  next  chapter,  Jacob  and  Esau. — 
Thomas  Manton. 

Verse  80. — "Let  my  heart  be  sound."  What  is  a  sound  heart  ?  It  noteth  reality 
and  solidity  in  grace.  The  Septuagint  hath  it,  Let  my  heart  be  without  spot  and 
blemish.  It  implieth  the  reaKty  of  grace,  opposed  to  the  bare  form  of  godliness, 
or  the  fair  shows  of  hypocrites,  and  the  sudden  and  vanishing  motions  of  temporaries. 

If  you  would  have  me  unfold  what  this  sound  heart  is,  there  is  required  these 
four  things : — 

1.  An  enlightened  understanding  ;    that  is,  the  directive  part  of  the  soul ;    and 
it  is  sound  when  it  is  kept  free  from  the  leaven  and  contagion  of  error  :    "  A  man 
of  understanding  walketh  uprightly,"  Prov.  xv.  21.     A  sound  mind  is  a  good  help 
to  a  sound  heart. 

2.  There  is  required  an  awakened  conscience,  that   warneth  us  of   our  duty, 
and  riseth  up  in  dislike  of  sin  upon  all  occasions  :    "  When  thou  goest,  it  shall  lead 
thee  ;    when  thou  sleepest,  it  shall  keep  thee  ;    and  when  thou  awakest,  it  shall 
talk  with  thee  "  (Prov.  vi.  22) :    to  have  a  constant  monitor  in  our  bosoms  to  put 
us  in  mind  of  God,  when  our  reins  preach  to  us  in  the  night  season  (Ps.  xvi.  7) :   there 
is  a  secret  spy  in  our  bosoms  that  observes  all  that  we  do,  and  think,  and  speak  ;   a 
domestic  chaplain,  that  is  always  preaching  to  us.     His  heart  is  his  Bible. 

3.  There  is  required  a  rightly  disposed  will,  or  a  steadfast  purpose  to  walk  with 
God  in  all  conditions,  and  to  do  what  is  good  and  acceptable  in  his  sight :    "  He 
exhorted  them  all  that  with  purpose  of  heart  they  would  cleave  unto  the  Lord," 
Acts   xi.   23.     Many  have  light  inclinations,  or  wavering  resolutions;    but   their 


302  EXPOSITIONS    OF    THE    PSALMS. 

hearts  are  not  fixedly,  habitually  bent  to  please  God  ;  therein  chiefly  lieth  this  sound 
heart,  that  it  doth  inseparably  cleave  to  God  in  all  things. 

4.  There  is  required  that  the  affections  be  purged  and  quickened  :  these  are 
the  vigorous  motions  of  the  will,  and  therefore  this  must  be  heedfully  regarded  ; 
purged  they  must  be  from  that  carnality  and  fleshliness  that  cleaveth  to  them. 
This  is  called  in  Scripture  the  circumcision  of  the  heart  (Deut.  xxx.  6). — Condensed 
from  Manton. 

Verse  80. — "Let  my  heart  be  sound."  "  A  sound  mind  in  a  sound  body,"  was 
the  prayer  of  a  heathen,  and  his  desire  was  according  to  the  extent  of  his  knowledge  ; 
but  a  heart  sound  in  God's  statutes,  sound  to  the  very  core,  with  no  speck,  nor  spot, 
nor  wrinkle,  nor  any  such  thing,  and  like  the  king's  daughter,  "  all  glorious  within," 
this  is  what  the  Psalmist  prays  for,  this  is  what  every  child  of  God  aims  at,  and 
prays  for  too, — "  Even  as  He  is  pure." — Barton  Bouchier. 

Verse  80. — "Let  my  heart  be  sound." 

True-hearted,  whole-hearted,  faithful  and  loyal, 
King  of  our  lives,  by  thy  grace  will  we  be  ! 
Under  thy  standard,  exalted  and  royal, 
Strong  in  thy  strength,  we  will  battle  for  thee  I 

True-hearted,  whole-hearted  !     Fullest  allegiance 
Yielding  henceforth  to  our  glorious  King  ; 
Valiant  endeavour  and  loving  obedience 
Freely  and  joyously  now  would  we  bring. 

True-hearted,  Saviour,  thou  knowest  our  story  ; 
Weak  are  the  hearts  that  we  lay  at  thy  feet, 
Sinful  and  treacherous  !    yet  for  thy  glory, 
Heal  them,  and  cleanse  them  from  sin  and  deceit 

Whole-hearted  !    Saviour,  beloved  and  glorious. 
Take  thy  great  power,  and  reign  thou  alone. 
Over  our  wills  and  affections  victorious, 
Freely  surrendered,  and  wholly  thine  own. 

Half-hearted  !    false-hearted  !     Heed  we  the  warning  1 
Only  the  whole  can  be  perfectly  true  ; 
Bring  the  whole  offering,  all  timid  thought  scorning, 
True-hearted  only  if  whole-hearted  too. 

Half-hearted  !     Saviour,  shall  aught  be  withholden, 
Giving  thee  part  who  hast  given  us  all  ? 
Blessings  outpouring,  and  promises  golden 
Pledging,  with  never  reserve  or  recall. 

Half-hearted  !     Master,  shall  any  who  know  thee 
Grudge  thee  their  lives,  who  hast  laid  down  thine  own  ? 
Nay  ;    we  would  offer  the  hearts  that  we  owe  thee, — 
Live  for  thy  love  and  thy  glory  alone. 

Sisters,  dear  sisters,  the  call  is  resounding, 
Will  ye  not  echo  the  silver  refrain. 
Mighty  and  sweet,  and  in  gladness  abounding, — 
"  True-hearted,  whole-hearted  !  "  ringing  again  ? 

Jesus  is  with  us,  his  rest  is  before  us, 
Brightly  his  standard  is  waving  above. 
Brothers,  dear  brothers,  in  gathering  chorus, 
Peal  out  the  watchword  of  courage  and  love  I 

Peal  out  the  watchword,  and  silence  it  never, 
Song  of  our  spirits  rejoicing  and  free  ! 
"  True-hearted,  whole-hearted,  now  and  for  ever. 
King  of  our  lives,  by  thy  grace  we  will  be  !  " 

Frances  Ridley  Havergal  (1836 — 1879)  in  "Loyal  Responses." 

Verse  80. — "Let  my  heart  be  sound,"  etc.  This  is  a  plain  difference  between 
a  sound  heart  and  a  false  heart ;  in  the  receiving  of  Christ  the  sound  heart  receives 
him  as  a  favourite  receives  a  prince,  he  gives  up  all  to  him,  and  lets  him  have  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  73  TO  80.          303 

command  of  all.  A  mere  innkeeper  entertains  him  that  comes  next  to  him  ;  he 
will  take  any  man's  money,  and  will  give  welcome  to  any  man  ;  if  it  be  the  worst 
man  that  conies  he  cares  not,  for  he  loves  gain  above  all  things.  Not  so  the  good 
heart ;  he  welcomes  Christ  alone,  and  resigns  up  all  to  Christ.  Whatsoever  is 
pleasing  to  Christ  he  will  do  it,  and  whatsoever  comes  from  Christ  he  will  welcome. — 
Thomas  Hooker  (1586 — 1647)  in  "The  Soules  Implantation." 

Verse  80. — "Be  sound."  Heb.  Be  perfect ;  as  the  word  from  the  same  root 
is  rendered  in  Job  i.  1.  Dr.  R.  Young  gives  as  the  meaning  of  the  word  as  used 
by  the  Psalmist,  whole,  complete,  plain. 

Verse  80. — "Sound  in  thy  statutes,"  etc.  Though  an  orthodox  creed  does  not 
constitute  true  religion,  yet  it  is  the  basis  of  it,  and  it  is  a  great  blessing  to  have  it. — 
Nicolson,  quoted  by  W.  S.  Plumer. 

Verse  80. — If  you  would  be  faithful  to  Christ,  be  sincere  in  your  profession  of 
him,  make  David's  prayer  and  desire  to  be  yours  :  "Let  my  heart  be  sound  in  thy 
statutes  ;  that  I  be  not  ashamed."  Religion  which  is  begun  in  hypocrisy  will  certainly 
end  in  apostasy,  and  this  always  carries  with  it  reproach  and  ignominy. —  William 
Spurstoiu  ( — 1666). 

Verse  80. — "Ashamed."  We  may  be  ashamed  either  before  God  or  men,  our 
selves  or  others. 

1.  Before  God  :    either  in  our  addresses  to  him  at  the  throne  of  grace  or  when 
summoned  to  appear  at  the  last  day  before  the  tribunal  of  his  justice.      (1)  If 
you  understand  it  of  our  approach  to  him,  we  cannot  come  into  his   presence  with 
confidence  if  we  have  not  a  sound  heart.     "   If  our  heart  condemn  us  not,  then 
have  we  confidence  toward  God  "  :    1  John  iii.  21.     We  lose  that  holy  familiarity 
and  cheerfulness,  when  we  are  unbosoming  ourselves  to  our  heavenly  Father,  when 
our  hearts  are  not  sound.     (2)  When  we  are  summoned  to  appear  before  the  tribunal 
of  his  justice.     Many,  now,  with  a  bold  impudence,  will  obtrude  themselves  upon 
the  worship  of  God,  because  they  see  him  not,  and  have  not  a  due  sense  of  his 
majesty  ;   but  the  time  will  come,  when  the  most  impudent  and  outbraving  sinners 
will  be  astonished,  even  then  when  the  secrets  of  all  hearts  shall  be  laid  open  and 
made  manifest,  and  hidden  things  brought  to  light  (1  Cor.  iv.  5) ;    and  every  one 
is  to  receive  his  judgment  from  God  according  to  what  he  hath  done,  either  good 
or  evil. 

2.  Before  men  a  man  may  be  ashamed,  and  so  before  ourselves  and  others. 
(1)  Ourselves.     It  was  a  saying  of  Pythagoras,  Reverence  thyself  ;   be  not  ashamed 
of  thyself.     God  hath  a  spy  and  deputy  within  us,  and  taketh  notice  of  our  conformity 
and  unconformity  to  his  will,  and,  after  sin  committed,  lasheth  the  soul  with  the 
sense  of  its  own  guilt  and  folly,  as  the  body  is  lashed  with  stripes  :   "  What  fruit  had 
ye  then  in  those  things  whereof  ye  are  now  ashamed  ?  "  Rom.  vi.  21.     (2)  Before 
others.     And  so  our  shame  may  be  occasioned  by  our  scandals,  or  our  punishments  ; 
it  is  hard  to  say  which  is  intended  here. — Condensed  from  Manton. 


304  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES   81    TO   88. 

A/TY  soul  fainteth  for  thy  salvation  :   but  I  hope  in  thy  word. 

82  Mine  eyes  fail  for  thy  word,  saying,  When  wilt  thou  comfort 
me  ? 

83  For  I  am  become  like  a  bottle  in  the  smoke  ;   yet  do  I  not  forget  thy 
statutes. 

84  How  many  are  the  days  of  thy  servant  ?    when  wilt  thou  execute 
judgment  on  them  that  persecute  me  ? 

85  The  proud  have  digged  pits  for  me,  which  are  not  after  thy  law. 

86  All  thy  commandments  are  faithful :    they  persecute  me  wrongfully  : 
help  thou  me. 

87  They  had  almost  consumed  me  upon  earth  ;    but  I  forsook  not  thy 
precepts. 

88  Quicken  me  after  thy  lovingkindness  ;   so  shall  I  keep  the  testimony 
of  thy  mouth. 

This  portion  of  the  gigantic  Psalm  sees  the  Psalmist  in  extremis.  His  enemies 
have  brought  him  to  the  lowest  condition  of  anguish  and  depression  ;  yet  he  is 
faithful  to  the  law  and  trustful  in  his  God.  This  octave  is  the  midnight  of  the 
Psalm,  and  very  dark  and  black  it  is.  Stars,  however,  shine  out,  and  the  last  verse 
gives  promise  of  the  dawn.  The  strain  will  after  this  become  more  cheerful ;  but 
meanwhile  it  should  minister  comfort  to  us  to  see  so  eminent  a  servant  of  God 
so  hardly  used  by  the  ungodly  :  evidently  in  our  own  persecutions,  no  strange 
thing  has  happened  unto  us. 

81.  "My  soul  fainteth  for  thy  salvation."     He  wished  for  no  deliverance  but 
that  which  came  from  God  :   his  one  desire  was  for  "  thy  salvation."     But  for  that 
divine  deliverance  he  was  eager  to  the  last  degree, — up  to  the  full  measure  of  his 
strength,  yea,  and  beyond  it  till  he  fainted.     So  strong  was  his  desire  that  it  produced 
prostration  of  spirit.     He  grew  weary  with  waiting,  faint  with  watching,  sick  with 
urgent  need.     Thus  the  sincerity  and  the  eagerness  of  his  desires  were  proved. 
Nothing  else  could  satisfy  him  but  deliverance  wrought  out  by  the  hand  of  God,  his 
inmost  nature  yearned  and  pined  for  salvation  from  the  God  of  all  grace,  and  he 
must  have  it  or  utterly  fail.     "But  I  hope  in  thy  word."     Therefore  he  felt  that 
salvation  would  come,  for  God  cannot  break  his  promise,  nor  disappoint  the  hope 
which  his  own  word  has  excited  :    yea,  the  fulfilment  of  his  word  is  near  at  hand 
when  our  hope  is  firm  and  our  desire  fervent.     Hope  alone  can  keep  the  soul  from 
fainting  by  using  the  smelling-bottle  of  the  promise.     Yet  hope  does  not  quench  desire 
for  a  speedy  answer  to  prayer  ;   it  increases  our  importunity,  for  it  both  stimulates 
ardour  and  sustains  the  heart  under  delays.     To  faint  for  salvation,  and  to  be  kept 
from  utterly  failing  by  the  hope  of  it,  is  the  frequent  experience  of  the  Christian 
man.     We  are  "  faint  yet  pursuing."     Hope  sustains  when  desire  exhausts.     While 
the  grace  of  desire  throws  us  down,  the  grace  of  hope  lifts  us  up  again. 

82.  "Mine  eyes  fail  for  thy  word,  saying,    When  wilt  thou  comfort  me  ?  "     His 
eyes  gave  out  with  eagerly  gazing  for  the  kind  appearance  of  the  Lord,  while  his 
heart  in  weariness  cried  out  for  speedy  comfort.     To  read  the  word  till  the  eyes 
can  no  longer  see  is  but  a  small  thing  compared  with  watching  for  the  fulfilment 
of  the  promise  till  the  inner  eyes  of  expectancy  begin  to  grow  dim  with  hope  deferred. 
We  may  not  set  times  to  God,  for  this  is  to  limit  the  Holy  One  of  Israel ;   yet  we 
may  urge  our  suit  with  importunity,  and  make  fervent  enquiry  as  to  why  the  promise 
tarries.     David  sought  no  comfort  except  that  which  comes  from  God  ;  his  question 
is,  "  When  wilt  thou  comfort  me  ?  "     If  help  does  not  come  from  heaven  it  will 
never  come  at  all :   all  the  good  man's  hopes  look  that  way,  he  has  not  a  glance  to 


PSALM  ONE  HUNDRED  AND  NINETEEN—VERSES  81  TO  88.         305 

dart  in  any  other  direction.  This  experience  of  waiting  and  fainting  is  well-known 
by  full-grown  saints,  and  it  teaches  them  many  precious  lessons  which  they  would 
never  learn  by  any  other  means.  Among  the  choice  results  is  this  one — that  the 
body  rises  into  sympathy  with  the  soul,  both  heart  and  flesh  cry  out  for  the  living 
God,  and  even  the  eyes  find  a  tongue,  "  saying,  When  wilt  thou  comfort  me  ?  " 
It  must  be  an  intense  longing  which  is  not  satisfied  to  express  itself  by  the  lips,  but 
speaks  with  the  eyes,  by  those  eyes  failing  through  intense  watching.  Eyes  can 
speak  right  eloquently  ;  they  use  both  mutes  and  liquids,  and  can  sometimes  say 
more  than  tongues.  David  says  in  another  place,  "  The  Lord  hath  heard  the  voice 
of  my  weeping  "  (Ps.  vi.  8).  Specially  are  our  eyes  eloquent  when  they  begin  to 
fail  with  weariness  and  woe.  A  humble  eye  lifted  up  to  heaven  in  silent  prayer 
may  flash  such  flame  as  shall  melt  the  bolts  which  bar  the  entrance  of  vocal  prayer, 
and  so  heaven  shall  be  taken  by  storm  with  the  artillery  of  tears.  Blessed  are  the 
eyes  that  are  strained  in  looking  after  God.  The  eyes  of  the  Lord  will  see  to  it  that 
such  eyes  do  not  actually  fail.  How  much  better  to  watch  for  the  Lord  with  aching 
eyes  than  to  have  them  sparkling  at  the  glitter  of  vanity. 

83.  "For  /  am  become  like  a  bottle  in  the  smoke."     The  skins  used  for  containing 
wine,  when  emptied,  were  hung  up  in  the  tent,  and  when  the  place  reeked  with 
smoke  the  skins  grew  black  and  sooty,  and  in  the  heat  they  became  wrinkled  and 
worn.     The  Psalmist's  face  through  sorrow  had  become  dark  and  dismal,  furrowed 
and  lined  ;    indeed,  his  whole  body  had  so  sympathized  with  his  sorrowing  mind 
as  to  have  lost  its  natural  moisture,  and  to  have  become  like  a  skin  dried  and  tanned. 
His  character  had  been  smoked  with  slander,  and  his  mind  parched  with  persecution  ; 
he  was  half  afraid  that  he  would  become  useless  and  incapable  through  so  much 
mental  suffering,  and  that  men  would  look  upon  him  as  an  old  worn-out  skin  bottle, 
which  could  hold  nothing  and  answer  no  purpose.     What  a  metaphor  for  a   man 
to  use  who  was  certainly  a  po«t,  a  divine,  and  a  master  in  Israel,  if  not  a  king,  and 
a  man  after  God's  own  heart  1     It  is  little  wonder  if  we,  commoner  folk,  are  made  to 
think  very  little  of  ourselves,  and  are  filled  with  distress  of  mind.     Some  of  us  know 
the  Inner  meaning  of  this  simile,  for  we,  too,  have  felt  dingy,  mean,  and  worthless, 
only  fit  to  be  cast  away.      Very  black  and  hot  has  been  the  smoke  which  has 
enveloped  us  ;    it  seemed  to  come  not  alone  from  the  Egyptian  furnace,  but  from 
the  bottomless  pit ;    and  it  had  a  clinging  power  which  made  the  soot  of  it  fasten 
upon  us  and  blacken  us  with  miserable  thoughts. 

"Yet  do  I  not  forget  thy  statutes."  Here  is  the  patience  of  the  saints  and  the 
victory  of  faith.  Blackened  the  man  of  God  might  be  by  falsehood,  but  the  truth 
was  in  him,  and  he  never  gave  it  up.  He  was  faithful  to  his  King  when  he  seemed 
deserted  and  left  to  the  vilest  uses.  The  promises  came  to  his  mind,  and,  what 
was  a  still  better  evidence  of  his  loyalty,  the  statutes  were  there  too  :  he  stuck 
to  his  duties  as  well  as  to  his  comforts.  The  worst  circumstances  cannot  destroy 
the  true  believer's  hold  upon  his  God.  Grace  is  a  living  power  which  survives 
that  which  would  suffocate  all  other  forms  of  existence.  Fire  cannot  consume  it, 
and  smoke  cannot  smother  it.  A  man  may  be  reduced  to  skin  and  bone,  and  all 
his  comfort  may  be  dried  out  of  him,  and  yet  he  may  hold  fast  his  integrity  and 
glorify  his  God.  It  is,  however,  no  marvel  that  in  such  a  case  the  eyes  which  are 
tormented  with  the  smoke  cry  out  for  the  Lord's  delivering  hand,  and  the  heart 
heated  and  faint  longs  for  the  divine  salvation. 

84.  "How  many  are  the  days  of  thy  servant  ?  "     I  cannot  hope  to  live  long  in 
such  a  condition,  thou  must  come  speedily  to  my  rescue  or  I  shall  die.     Shall  all 
my  short  life  be  consumed  in  such  destroying  sorrows  ?     The  brevity  of  life  is  a 
good  argument  against  the  length  of  an  affliction.     Perhaps  the  Psalmist  means 
that  his  days  seemed  too  many  when  they  were  spent  in  such  distress.     He  half 
wished  that  they  were  ended,  and  therefore  he  asked  in  trouble,  "  How  many  are 
the  days  of  thy  servant  ?  "     Like  a  hired  servant,  he  had  a  certain  term  to  serve, 
and  he  would  not  complain  ;   but  still  the  time  seemed  long  because  his  griefs  were 
so  heavy.     No  one  knows  the  appointed  number  of  our  days  except  the  Lord,  and 
therefore  to  him  the  appeal  is  made  that  he  would  not  prolong  them  beyond  his 
servant's  strength.     It  cannot  be  the  Lord's  mind  that  his  own  servant  should  always 
be  treated  so  unjustly  ;   there  must  be  an  end  to  it ;   when  would  it  be  ? 

"When  wilt  thou  execute  judgment  on  them  that  persecute  me  ?  "     He  had  placed 

his  case  in  the  Lord's  hands,  and  he  prayed  that  sentence  might  be  given  and  put 

into  execution.     He  desired  nothing  but  justice,  that  his  character  might  be  cleared 

and  his  persecutors  silenced.     He  knew  that  God  would  certainly  avenge  his  own 

VOL.  v.  20 


306  EXPOSITIONS    OF    THE    PSALMS. 

elect,  but  the  day  of  rescue  tarried,  the  hours  dragged  heavily  along,  and  the  perse 
cuted  one  cried  day  and  night  for  deliverance. 

85.  "The  proud  have  digged  pits  for  me,  which  are  not  after  thy  law."     As  men 
who  hunt  wild  beasts  are  wont  to  make  pitfalls  and  snares,  so  did  David's  foes 
endeavour  to  entrap  him.     They  went  laboriously  and  cunningly  to  work  to  ruin 
him,  "  they  digged  pits";    not  one,  but  many.     If  one  would  not  take  him,  perhaps 
another  would,  and  so  they  digged  again  and  again.     One  would  think  that  such 
haughty  people  would  not  have  soiled  their  fingers  with  digging  ;  but  they  swallowed 
their  pride  in  hopes  of  swallowing  their  victim.     Whereas  they  ought  to  have  been 
ashamed  of  such  meanness,  they  were  conscious  of  no  shame,  but,  on  the  contrary, 
were  proud  of  their  cleverness  ;   proud  of  setting  a  trap  for  a  godly  man.     "Which 
are  not  after  thy  law."     Neither  the  men  nor  their  pits  were  according  to  the  divine 
law  :    they  were  cruel  and  crafty  deceivers,  and  their  pits  were  contrary  to  the 
Levitical  law,  and  contrary  to  the  command  which  bids  us  love  our  neighbour. 
If  men  would  keep  to  the  statutes  of  the  Lord,  they  would  lift  the  fallen  out  of  the 
pit,  or  fill  up  the  pit  so  that  none  might  stumble  into  it ;    but  they  would  never 
spend  a  moment  in  working  injury  to  others.     When,  however,  they  become  proud, 
they  are  sure  to  despise  others  ;   and  for  this  reason  they  seek  to  circumvent  them, 
that  they  may  afterwards  hold  them  up  to  ridicule. 

It  was  well  for  David  that  his  enemies  were  God's  enemies,  and  that  their  attacks 
upon  him  had  no  sanction  from  the  Lord.  It  was  also  much  to  his  gain  that  he 
was  not  ignorant  of  their  devices,  for  he  was  thus  put  upon  his  guard,  and  led  to 
watch  his  ways  lest  he  should  fall  into  their  pits.  While  he  kept  to  the  law  of  the 
Lord  he  was  safe,  though  even  then  it  was  an  uncomfortable  thing  to  have  his  path 
made  dangerous  by  the  craft  of  wanton  malice. 

86.  "All  thy  commandments  are  faithful."     He  had  no  fault  to  find  with  God's 
law,  even  though  he  had  fallen  into  sad  trouble  through  obedience  to  it.     Whatever 
the  command  might  cost  him  it  was  worth  it ;    he  felt  that  God's  way  might  be 
rough,  but  it  was  right ;  it  might  make  him  enemies,  but  still  it  was  his  best  friend. 
He  believed  that  in  the  end  God's  command  would  turn  out  to  his  own  profit,  and 
that  he  should  be  no  loser  by  obeying  it. 

"They  persecute  me  wrongfully."  The  fault  lay  with  his  persecutors,  and  neither 
with  his  God  nor  with  himself.  He  had  done  no  injury  to  anyone,  nor  acted  other 
wise  than  according  to  truth  and  justice  ;  therefore  he  confidently  appeals  to  his 
God,  and  cries,  "Help  thou  me."  This  is  a  golden  prayer,  as  precious  as  it  is  short. 
The  words  are  few,  but  the  meaning  is  full.  Help  was  needed  that  the  persecuted 
one  might  avoid  the  snare,  might  bear  up  under  reproach,  and  might  act  so  prudently 
as  to  baffle  his  foes.  God's  help  is  our  hope.  Whoever  may  hurt  us,  it  matters 
not  so  long  as  the  Lord  helps  us  ;  for  if  indeed  the  Lord  help  us,  none  can  really 
hurt  us.  Many  a  time  have  these  words  been  groaned  out  by  troubled  saints,  for 
they  are  such  as  suit  a  thousand  conditions  of  need,  pain,  distress,  weakness,  and 
sin.  "  Help,  Lord,"  will  be  a  fitting  prayer  for  youth  and  age,  for  labour  and 
suffering,  for  life  and  death.  No  other  help  is  sufficient,  but  God's  help  is  all-sufficient 
and  we  cast  ourselves  upon  it  without  fear. 

87.  "They  had  almost  consumed  me  upon  earth."     His  foes  had  almost  destroyed 
him  so  as  to  make  him  altogether  fail.     If  they  could  they  would  have  eaten  him, 
or  burned  him  alive  ;   anything  so  that  they  could  have  made  a  full  end  of  the  good 
man.     Evidently  he  had  fallen  under  their  power  to  a  large  extent,  and  they  had 
so  used  that  power  that  he  was  well  nigh  consumed.     He  was  almost  gone  from  of! 
the  earth  ;   but  almost  is  not  altogether,  and  so  he  escaped  by  the  skin  of  his  teeth. 
The  lions  are  chained  :  they  can  rage  no  further  than  our  God  permits.     The  Psalmist 
perceives  the  limit  of  their  power  :  they  could  only  touch  his  earthly  life  and  earthly 
goods.     Upon  earth  they  almost  ate  him  up,  but  he  had  an  eternal  portion  which  they 
could  not  even  nibble  at.     "But  I  forsook  not  thy  precepts."     Nothing  could  drive 
him  from  obeying  the  Lord.     If  we  stick  to  the  precepts  we  shall  be  rescued  by  the 
promises.     If  ill-usage  could  have  driven  the  oppressed  saint  from  the  way  of  right 
the  purpose  of  the  wicked  would  have  been  answered,  and  we  should  have  heard 
no  more  of  David.     If  we  are  resolved  to  die  sooner  than  forsake  the  Lord,  we  may 
depend  upon  it  that  we  shall  not  die,  but  shall  live  to  see  the  overthrow  of  them  that 
hate  us. 

88.  "Quicken  me  after  thy  lovingkindness."     Most  wise,  most  blessed  prayer  I 
If  we  are  revived  in  our  own  personal  piety  we  shall  be  out  of  reach  of  our  assailants. 
Our  best  protection  from  tempters  and  persecutors  is  more  life.     Lovingkindness 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  81  TO  88.         307 

itself  cannot  do  us  greater  service  than  by  making  us  to  have  life  more  abundantly. 
When  we  are  quickened  we  are  able  to  bear  affliction,  to  baffle  cunning,  and  to  conquer 
sin.  We  look  to  the  lovingkindness  of  God  as  the  source  of  spiritual  revival,  and  we 
entreat  the  Lord  to  quicken  us,  not  according  to  our  deserts,  but  after  the  boundless 
energy  of  his  grace.  What  a  blessed  word  is  this  "  lovingkindness."  Take  it  to 
pieces,  and  admire  its  double  force  of  love.  "So  shall  I  keep  the  testimony  of  thy 
mouth."  If  quickened  by  the  Holy  Ghost  we  shall  be  sure  to  exhibit  a  holy  character. 
We  shall  be  faithful  to  sound  doctrine  when  the  Spirit  visits  us  and  makes  us  faithful. 
None  keep  the  word  of  the  Lord's  mouth  unless  the  word  of  the  Lord's  mouth 
quickens  them.  We  ought  greatly  to  admire  the  spiritual  prudence  of  the  Psalmist, 
who  does  not  so  much  pray  for  freedom  from  trial  as  for  renewed  life  that  he  may 
he  supported  under  it.  When  the  inner  life  is  vigorous  all  is  well.  David  prayed  for 
a  sound  heart  in  the  closing  verse  of  the  last  octave,  and  here  he  seeks  a  revived 
heart  ;  this  is  going  to  the  root  of  the  matter,  by  seeking  that  which  is  the  most 
needful  of  all  things.  Lord  let  it  be  heart-work  with  us,  and  let  our  hearts  be  right 
with  thee. 


308  EXPOSITIONS    OF    THE    PSALMS. 

NOTES   ON    VERSES   81    TO   88. 

The  whole  eight  verses,  81 — 89. — The  eleventh  letter,  Caph,  signifies  the  hollowed 
hand.  The  expositors,  however,  looking  only  to  the  meaning  curved,  which  is  but 
half  of  its  import,  explain  the  section  as  signifying  the  act  of  bowing  down  in  penitence 
or  as  noting  that  the  fathers  of  the  Old  Testament  were  like  veteran  soldiers,  stooping 
with  years  and  toil,  and  bowed  down  yet  further  by  the  heavy  weight  of  the  law, 
only  removable  by  that  coming  of  Christ  for  which  they  prayed.  Others  extend 
the  notion  to  the  saints  of  the  church,  weighed  down  by  the  sorrows  and  cares  of 
this  life  and  therefore  desiring  to  be  dissolved  and  to  be  with  Christ.  The  true 
meaning  is  to  be  sought  in  the  full  interpretation  of  the  word  ;  for  the  hand  is  hollowed 
either  in  order  to  retain  something  which  actually  lies  in  it,  or  to  receive  something 
about  to  be  placed  in  it  by  another.  Thus  the  hand  may  be  God's,  as  the  giver  of 
bounty,  or  man's,  as  the  receiver  of  it ;  and  the  whole  scope  of  the  section,  as  a 
prayer  for  speedy  help,  is  that  man  holds  out  his  hand  as  a  beggar,  supplicating 
the  mercy  of  God. — Jerome,  Ambrose,  and  others,  in  Neale  and  Littledale. 

Verse  81. — "My  soul  fainteth  for  thy  salvation."  The  word  here  rendered 
"fainteth  "  is  the  same  that  in  Ps.  Ixxiii.  26  is  translated  "faileth  " :  "  My  flesh 
and  my  heart  faileth."  The  idea  is,  that  his  strength  gave  way ;  he  had  such  an 
intense  desire  for  salvation  that  he  became  weak  and  powerless.  Any  strong  emotion 
may  thus  prostrate  us  ;  and  the  love  of  God,  the  desire  of  his  favour,  the  longing 
for  heaven  may  be  so  intense  as  to  produce  this  result. — Albert  Barnes. 

Verse  81. — "My  soul  fainteth."  Fainting  is  proper  to  the  body,  but  here  it  is 
ascribed  to  the  soul ;  as  also  in  many  other  places.  The  Apostle  saith,  "  Lest  ye 
be  wearied  and  faint  in  your  minds"  (Heb.  xii.  3);  where  two  words  are  used, 
weariness  and  fainting,  both  taken  from  the  body.  Weariness  is  a  lesser,  fainting 
is  a  higher  degree  of  deficiency  :  in  weariness,  the  body  requireth  some  rest  or 
refreshment,  when  the  active  power  is  weakened,  and  the  vital  spirits  and  principles 
of  motion  are  dulled  ;  but,  in  fainting,  the  vital  power  is  contracted,  and  retireth, 
and  leaveth  the  outward  parts  lifeless  and  senseless.  When  a  man  is  wearied,  his 
strength  is  abated  ;  when  he  fainteth,  he  is  quite  spent.  These  things,  by  a  metaphor, 
are  applied  to  the  soul,  or  mind.  A  man  is  weary,  when  the  fortitude  of  his  mind, 
his  moral  or  spiritual  strength,  is  broken,  or  begins  to  abate,  when  his  soul  sits 
uneasy  under  sufferings  ;  but  when  he  sinketh  under  the  burden  of  grievous,  tedious, 
or  long  affliction,  then  he  is  said  to  faint,  when  all  the  reasons  and  grounds  of  his 
comfort  are  quite  spent  and  he  can  hold  out  no  longer. — Thomas  Manton. 

Verse  81.— "My  soul  fainteth."  What  is  this  fainting  but  the  lofty  state  of 
raptured  contemplation  in  which  the  strength  of  heavenly  affections  weakens  those 
of  earth.  Just  as  the  ascent  into  the  highest  mountains  causes  a  new  respiration, 
as  when  Daniel  had  a  great  vision  from  God,  he  tells  us  "  he  fainted  and  was  sick 
certain  days." — E.  Paxton  Hood,  1871. 

Verse  81. — "My  soul  fainteth  for  thy  salvation;  but  I  hope."  Believe  under 
a  cloud,  and  wait  for  him  when  there  is  no  moonlight  nor  starlight.  Let  faith  live 
and  breathe,  and  lay  hold  of  the  sure  salvation  of  God,  when  clouds  and  darkness 
are  about  you,  and  appearance  of  rotting  in  the  prison  before  you.  Take  heed  of 
unbelieving  hearts,  which  can  father  lies  upon  Christ.  Beware  of  "  Doth  his  promise 
fail  for  evermore  ?  "  for  It  was  a  man,  and  not  God  said  it.  Who  dreameth  that  a 
promise  of  God  can  fail,  fall  aswoon,  or  die  ?  Wrho  can  make  God  sick,  or  his  promises 
weak  ?  When  we  are  pleased  to  seek  a  plea  with  Christ,  let  us  plead  that  we  hope 
in  him.  O  stout  word  of  faith,  "  Though  he  slay  me,  yet  will  I  trust  in  him  !  ' 
O  sweet  epitaph,  written  upon  the  grave-stone  of  a  departed  believer,  namely, 
"  I  died  hoping,  and  my  dust  and  ashes  believe  in  life !  "  Faith's  eyes,  that  can 
see  through  a  mill-stone,  can  see  through  a  gloom*  of  God,  and  under  it  read  God's 
thoughts  of  love  and  peace.  Hold  fast  Christ  in  the  dark  ;  surely  ye  shall  see  the 
salvation  of  God.  Your  adversaries  are  ripe  and  dry  for  the  fire.  Yet  a  little 
while,  and  they  shall  go  up  in  a  flame  ;  the  breath  of  the  Lord,  like  a  river  of  brim 
stone,  shall  kindle  about  them.— Samuel  Rutherford,  1600—1661. 

Verse  81. — "For  thy  salvation."  Understood  in  a  higher  sense,  the  holy  man 
longs  for  the  coming  of  the  Saviour  in  the  flesh. — Cornelius  Jansen. 

*  Frown. 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    81    TO    88.      309 

Verse  81. — "THY  salvation."  A  believer  in  God,  how  afflicted  so  ever  he  be, 
seeketh  not  to  be  delivered  but  in  a  way  allowed  by  God  ;  "My  soul  fainteth  for 
thy  salvation";  or,  till  thou  deliver  me  in  thy  good  way. — David  Dickson. 

Verse  81. — "/  hope  in  thy  word."  David  knew  where  he  moored  his  ship.  Hope 
without  a  promise  is  like  an  anchor  without  ground  to  hold  by  ;  but  David's  hope 
fixed  itself  upon  the  divine  word. — William  Gurnall. 

Verse  81. — "/  hope  in  thy  word:"  i.e.  I  hope  beyond  anything  I  understand, 
and  beyond  anything  I  can  possibly  do,  and  beyond  anything  I  deserve,  and  beyond 
all  carnal  and  spiritual  consolations,  for  I  desire  and  look  for  Thee  only.  I  seek 
Thee,  not  Thine  :  I  long  to  hear  "Thy  word,"  that  I  may  obey  it  in  patience  and 
meekness. — Le  Blanc. 

Verses  81,  83. — It  is  good  in  all  times  of  persecution  or  affliction  to  have  an 
eye  both  on  the  promises  and  on  the  precepts  ;  for  the  looking  to  the  promise  doth 
encourage  to  hope,  and  the  eyeing  of  the  precepts  doth  prove  the  hope  to  be  sound. 
The  Psalmist  hoped  in  the  word  (verse  81),  and  (verse  83),  he  forgot  not  the  statutes. 
— David  Dickson. 

Verse  82. — "Mine  eyes  fail  for  thy  word."  Has  a  mother  promised  to  visit  her 
son  or  daughter  ?  should  she  not  be  able  to  go,  the  remark  of  the  son  or  daughter 
will  be  :  "  Alas  1  my  mother  promised  to  come  to  me  :  how  long  have  I  been  looking 
for  her  ?  But  a  speck  has  grown  on  my  eye."  "  I  cannot  see,  my  eyes  have  failed 
me  "  ;  that  is,  by  looking  so  intensely  for  her  coming. — Joseph  Roberts. 

Verse  82. — "Mine  eyes  fail  for  thy  word."  He  was  continuously  lifting  the  eyes 
to  heaven,  looking  for  help  from  God.  He  was  so  perpetually  doing  this,  that  at 
length  the  eyes  themselves  became  dim. 

"  When  wilt  thou  comfort  me  ?  "  He  was  saying  this  in  his  heart ;  he  was  saying 
this  with  his  mouth  ;  he  was  saying  the  same  thing  with  his  eyes  perpetually  looking 
up  to  heaven. — Wolfgang  Musculus. 

Verse  82. — "For  thy  word."  The  children  of  God  make  more  of  a  promise  than 
others  do  ;  and  that  upon  a  double  account :  partly,  because  they  value  the  blessing 
promised  ;  partly,  because  they  are  satisfied  with  the  assurance  given  by  God's 
word  ;  so  that,  whereas  others  pass  by  these  tilings  with  a  careless  eye,  their  souls 
are  lifted  up  to  the  constant  and  earnest  expectation  of  the  blessing  promised.  It 
is  said  of  the  hireling,  that  he  must  have  his  wages  before  the  sun  go  down,  because 
he  is  poor  and  hath  set  his  heart  upon  it  (Deut.  xxiv.  15) ;  or,  as  it  is  in  the  Hebrew, 
lifted  up  his  soul  to  it,  meaning  thereby  both  his  desire  and  hope.  He  esteemeth 
his  wages  ;  for  it  is  the  solace  of  his  labours,  and  the  maintenance  of  his  life ;  and 
he  assuredly  expecteth  it,  upon  the  promise  and  covenant  of  him  who  setteth  him 
awork.  So  it  is  with  the  children  of  God  ;  they  esteem  the  blessings  promised, 
and  God's  word  giveth  them  good  assurance  that  they  do  not  wait  upon  him  in 
vain. — Thomas  Manlon. 

Verse  82. — "Saying,  When."  The  same  spirit  of  faith  which  teaches  a  man  to 
cry  earnestly,  teaches  him  to  wait  patiently  ;  for  as  it  assures  him  that  mercy  is 
in  the  Lord's  hand,  so  it  assures  him,  it  will  come  forth  in  the  Lord's  time. — John 
Mason,  1688. 

Verse  82. — "When  wilt  thou  comfort  me  ?  "  It  is  a  customable  manner  of  God's 
working  with  his  children,  to  delay  the  answer  to  their  prayers,  and  to  suspend 
the  performance  of  his  promises  :  not  because  he  is  unwilling  to  give,  but  because 
he  will  have  them  better  prepared  to  receive.  Tardius  dando  quod  pettimus  instantia 
nobis  orationis  indicit :  *  he  is  slow  to  give  that  which  we  seek,  that  we  should  not 
seek  slowly,  but  may  be  awakened  to  instancy  and  fervency  in  prayer,  which  he 
knows  to  be  the  service  most  acceptable  unto  him,  and  most  profitable  unto  ourselves. 
— William  Cowper. 

Verse  82. — "When  wilt  THOU  comfort  me?"  Let  us  complain  not  of  God,  but 
to  God.  Complaints  of  God  give  a  vent  to  murmuring  ;  but  complaints  to  God, 
to  faith,  hope,  and  patience. — Thomas  Manton. 

Verse  82. — The  prophet,  to  prevent  it  from  being  supposed  that  he  was  too 
effeminate  and  faint-hearted,  intimates  that  his  fainting  was  not  without  cause. 
In  asking  God,  "When  wilt  thou  comfort  me?"  he  shows,  with  sufficient  plainness, 
that  he  was  for  a  long  time,  as  it  were,  cast  off  and  forsaken. — John  Calvin. 

Verse  82. — "When  wilt  thou  comfort  me?"     The  people  of  God  are  sometimes 

t  Chrysostom. 


310  EXPOSITIONS    OF    THE    PSALMS. 

very  disconsolate,  and  need  comforting,  through  the  prevalence  of  sin,  the  power 
of  Satan's  temptations,  the  hidings  of  God's  face,  and  a  variety  of  afflictions,  when 
they  apply  to  God  for  comfort,  who  only  can  comfort  them,  and  who  has  set  them 
to  do  it ;  but  they  are  apt  to  think  it  long,  and  enquire,  as  David  here,  when  it  will 
be. — John  Gill. 

Verse  82. — "When  wilt  thou  comfort  me?"  A  poor  woman  had  been  long  time 
questioning  herself,  and  doubting  of  her  salvation  ;  when  at  last  the  Lord  made 
it  good  unto  her  soul  that  Christ  was  her  own,  then  her  minister  said  unto  her,  The 
Lord  will  not  always  give  his  children  a  cordial,  but  he  hath  it  ready  for  them  when 
they  are  fainting. — Thomas  Hooker. 

Verse  82. — "When  wilt  thou  comfort  me?"  Comfort  is  necessary  because  a 
great  part  of  our  temptations  lies  in  troubles,  as  well  as  allurements.  Sense  of 
pain  may  discompose  us  as  well  as  pleasure  entice  us.  The  world  is  a  persecuting 
as  well  as  a  tempting  world.  The  flesh  troubleth  as  well  as  enticeth.  The  Devil 
is  a  disquieting  as  well  as  an  ensnaring  Devil.  But  yet  comfort,  though  necessary, 
is  not  so  necessary  as  holiness  :  therefore,  though  comfort  is  not  to  be  despised,  yet 
sincere  love  to  God  is  to  be  preferred,  and,  though  it  be  not  dispensed  so  certainly,  so 
constantly,  and  in  so  high  a  degree  in  this  world,  we  must  be  contented.  The  Spirit's 
comforting  work  is  oftener  interrupted  than  the  work  of  holiness  ;  yet  so  much 
as  is  necessary  to  enable  us  to  serve  God  in  this  world  we  shall  assuredly  receive. — 
Thomas  Manton. 

Verse  83. — "A  bottle  in  the  smoke."  Sleep  was  out  of  the  question,  for  I  was  .  .  . 
almost  smothered  with  the  smoke  from  a  wood  fire,  for  there  was  no  chimney. 
I  was  indeed  "like  a  bottle  in  the  smoke,"  turned  black  and  dried  almost  to  cracking  ; 
for  this  was  something  of  what  the  Psalmist  had  in  view.  The  bottles  being  of 
leather,  and  being  hung  up  in  rooms  with  large  fires  of  wood,  and  without  chimneys, 
they  became  smoke-dried,  shrivelled,  and  unfit  for  use. — From  "My  Wanderings," 
by  John  Gadsby,  1860. 

Verse  83. — "Like  a  bottle  in  the  smoke."  The  tent  of  a  common  Arab  is  so  smoky 
a  habitation,  that  I  consider  the  expression  of  a  bottle  in  the  smoke,  to  be  equivalent 
to  that  of  a  bottle  in  the  lent  of  an  Arab.  There  was  a  fire,  we  find,  in  that  Arab  tent 
to  which  Bishop  Pococke  was  conducted  when  he  was  going  to  Jerusalem.  How 
smoky  must  such  an  habitation  be,  and  how  black  all  its  utensils  !  Le  Bruyn  in 
going  from  Aleppo  to  Scanderoon  was  made  sufficiently  sensible  of  this  :  for  being 
obliged  to  pass  a  whole  night  in  a  hut  of  reeds,  in  the  middle  of  which  there  was  a 
fire,  to  boil  a  kettle  of  meat  that  hung  over  it,  and  to  bake  some  bread  among  the 
ashes,  he  found  the  smoke  intolerable,  the  door  being  the  only  place  by  which  it 
could  get  out  of  the  hut. 

To  the  blackness  of  a  goat-skin  bottle,  in  a  tent,  but  to  the  meanness  also  of  such 
a  drinking-vessel,  the  Psalmist  seems  to  refer,  ana  it  was  a  most  natural  image 
for  him  to  make  use  of,  driven  from  among  the  vessels  of  silver  and  gold  in  the  palace 
of  Saul,  to  live  as  the  Arabs  do  and  did,  and  consequently  often  obliged  to  drink 
out  of  a  smoked  leather-bottle. — Thomas  Harmer,  1719 — 1788. 

Verse  83. — "For  I  am  become  like  a  bottle  in  the  smoke."  A  bottle  in  the  smoke 
has  very  little  inflation,  fatness,  moisture,  beauty.  Thus  God  wastes  away,  debases, 
and  empties  his  people,  while  he  exercises  them  with  tribulations  and  the  disquiet 
of  hoping  and  waiting.  The  glory  and  eagerness  of  the  flesh  must  be  emptied,  that 
the  Divine  gifts  may  find  room,  and  the  remembrance  of  the  commandments  of 
God  may  be  restrained,  which  cannot  be  well  kept  in  bottles  which  are  swollen, 
inflated,  and  filled. — Wolfgang  Musculus. 

Verse  83. — "A  bottle  in  the  smoke."  One  object  amongst  the  ancients  of  such 
exposure  was  to  mellow  the  wine  by  the  gradual  ascent  of  the  heat  and  smoke  from 
the  fire  over  which  the  skin  was  suspended  ;  and  thus  the  words  teach  us  the  uses 
of  affliction  in  ripening  and  improving  the  soul. — Rosenmiiller,  quoted  in  Neale  and 
Littledale. 

Verse  83. — "For  I  am  become  like  a  bottle  in  the  smoke,"  etc.  Satan  can  afflict 
the  body  by  the  mind.  For  these  two  are  so  closely  bound  together  that  their  good 
and  bad  estate  is  shared  between  them.  If  the  heart  be  merry  the  countenance 
is  cheerful,  the  strength  is  renewed,  the  bones  do  flourish  like  an  herb.  If  the  heart 
be  troubled,  the  health  is  impaired,  the  strength  is  dried  up,  the  marrow  of  the 
bones  wasted,  etc.  Grief  in  the  heart  is  like  a  moth  in  the  garment,  it  insensibly 
consumeth  the  body  and  disordereth  it.  This  advantage  of  weakening  the  body 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    81    TO    88.      311 

falls  into  Satan's  hands  by  necessary  consequence,  as  the  prophet's  ripe  figs,  that 
fell  into  the  mouth  of  the  eater.  And  surely  he  is  well  pleased  with  it,  as  he  is  an 
enemy  both  to  body  and  soul.  But  'tis  a  greater  satisfaction  to  him,  in  that  as  he 
can  make  the  sorrows  of  the  mind  produce  the  weakness  and  sickness  of  the  body  ; 
so  can  he  make  the  distemper  of  the  body  (by  a  reciprocal  requital)  to  augment 
the  trouble  of  the  mind.  How  little  can  a  sickly  body  do  ?  it  disables  a  man  for 
all  services  ;  he  cannot  oft  pray,  nor  read,  nor  hear.  Sickness  takes  away  the 
sweetness  and  comfort  of  religious  exercises  ;  this  gives  occasion  for  them  to  think 
the  worse  of  themselves  ;  they  think  the  soul  is  weary  of  the  ways  of  God  when  the 
body  cannot  hold  out. — Richar^Gilpin,  in  "A  Treatise  of  Satan's  Temptations,"  1677. 

Verse  83. — "Like  a  bottle  in  the  smoke."  In  this  did  the  afflicted  Psalmist  find  a 
striking  emblem  of  his  own  spiritual  state.  He  waited  for  the  Lord  to  come.  In 
spirit  he  was  dried  up  by  pressure  upon  him  ;  and  he  still  waited  for  the  Lord  to 
come,  declaring  his  shrivelled  condition.  Perhaps  his  outward  man  partook  of 
the  same  sad  qualities  at  this  time.  .  .  .  The  outward  appearance  of  the  man  of  God, 
to  which  he  may  be  alluding,  was,  however,  but  the  semblance  of  his  spiritual  nature 
at  this  period,  whatever  may  have  been  the  visible  effects.  David  was  exposed 
to  the  calumnious  reports  of  evil-minded  men,  and  to  the  hot  persecution  of  relent 
less  enemies,  till  the  effect  upon  his  mind  was  such  that  his  whole  spiritual  nature 
resembled,  in  his  own  mind,  a  skin  hung  up  in  the  smoke  for  a  length  of  time.  Not 
only  was  he  shrivelled  in  public  estimation,  but  also  in  his  own  mind  ;  not  indeed 
because  at  this  time,  and  on  the  ground  of  the  charges  made  against  him,  he  felt 
that  he  deserved  it ;  but  because  so  incessant  and  multifarious  was  the  bitter 
invasion  of  his  spirit,  that  even  with  all  his  faith  in  God,  he  well-nigh  literally  sunk 
under  it.  The  term  given  in  our  translation  to  the  original  would  imply,  that  he 
bore  himself  well  notwithstanding — "For  /  am  become  like  a  bottle  in  the  smoke  ; 
yet  do  I  not  forget  thy  statutes."  Whereas  the  words  rendered  more  literally  would 
convey  the  import  that  all  this  happened  to  him  even  while  he  was  in  the  very  way 
of  duty  :  "/  am  become  like  a  bottle  in  the  smoke — I  do  not  forget  thy  statutes."  He 
was  directly  in  the  way  of  the  Lord's  appointments  for  all  salvation  ;  yet  trouble 
came.  It  is  sad  when  our  spiritual  man  becomes  shrivelled  and  dried  up  because 
of  our  falling  into  sin,  or  because  of  guilty  omissions  ;  but  here  seems  to  be  a  falling 
off  of  the  spiritual  man,  and  of  the  physical  man,  while  the  believer  is  conscious 
that  he  is  not  forgetting  the  statutes  of  his  gracious  God. — John  Stephen. 

Verse  83. — Observe  here  the  difference  between  the  beauty  and  strength  of 
the  body  and  of  the  soul :  the  beauty  of  the  soul  groweth  fairer  by  afflictions,  whereas 
that  of  the  body  is  blasted.  David  was  a  bottle  shrivelled  and  shrunk  up  ;  yet  the 
holy  frame  of  his  soul  was  not  altered  :  his  beauty  was  gone,  but  not  his  grace. — 
Thomas  Manton. 

Verse  83. — "/  am  become  like  a  bottle  in  the  frost  "  (so  the  Seventy  translate  it). 
When  spiritual  desires  burn,  carnal  desires  without  doubt  cool  :  on  this  account 
followeth,  "Since  I  am  become  like  a  bottle  in  the  frost  I  do  not  forget  thy  righteousness." 
Truly  he  desireth  this  mortal  flesh  to  be  understood  by  the  bottle,  the  heavenly 
blessing  by  the  frost,  whereby  the  lusts  of  the  flesh  as  it  were  by  the  binding  of  the 
frost  become  sluggish  :  and  hence  it  ariseth  that  the  righteousnesses  of  God  do 
not  slip  from  the  memory  so  long  as  we  do  not  meditate  apart  from  them  ;  since 
what  the  apostle  saith  (Rom.  xiii.  14)  is  brought  to  pass  :  "  Make  not  provision 
for  the  flesh,  to  fulfil  the  lusts  thereof."  Therefore  when  he  had  said,  "For  I  have 
become  like  a  bottle  in  the  frost,"  he  added,  "and  I  do  not  forget  thy  righteousnesses," 
that  is,  I  forget  them  not,  because  I  have  become  such.  For  the  fervour  of  lust 
had  cooled,  that  the  memory  of  love  might  glow. — Augustine. 

Verse  84. — "How  many  are  the  days  of  thy  servant  ?  "  etc.  Some  read  the  two 
clauses  apart,  as  if  the  first  were  a  general  complaint  of  the  brevity  of  human  life, 
such  as  is  to  be  met  with  in  other  Psalms,  and  more  frequently  in  the  book  of  Job  ; 
and  next  in  their  opinion,  there  follows  a  special  prayer  of  the  Psalmist  that  God 
would  take  vengeance  upon  his  enemies.  But  I  rather  prefer  joining  the  two  clauses 
together,  and  limit  both  to  David's  afflictions  ;  as  it  it  had  been  said,  Lord,  how 
long  hast  thou  determined  to  abandon  thy  servant  to  the  will  of  the  ungodly  ? 
when  wilt  thou  set  thyself  in  opposition  to  their  cruelty  and  outrage,  in  order  to 
take  vengeance  upon  them  ?  The  Scriptures  often  use  the  word  "days  "  in  this 
sense.  .  .  .  By  the  use  of  the  plural  number  is  denoted  a  determinate  portion  of  time, 
which,  in  other  places,  is  compared  to  the  "  days  of  an  hireling  "  :  Job  xiv.  6  ; 


312  EXPOSITIONS    OF    THE    PSALMS. 

Isaiah  xvi.  14.  The  Psalmist  does  not,  then,  bewail  in  general  the  transitory  life 
of  man,  but  he  complains  that  the  time  of  his  state  of  warfare  in  this  world  had 
been  too  long  protracted  ;  and,  therefore,  he  naturally  desires  that  it  might  be 
brought  to  a  termination.  In  expostulating  with  God  about  his  troubles,  he  does 
not  do  so  obstinately,  or  with  a  murmuring  spirit ;  but  still,  in  asking  how  long 
it  will  be  necessary  for  him  to  suffer,  he  humbly  prays  that  God  would  not  delay 
to  succour  him. — John  Calvin. 

Verse  84. — "When  wilt  thou  execute  judgment  on  them  that  persecute  me?"  He 
declares  that  he  does  not  doubt  but  that  there  will  be  at  some  period  an  end  to 
his  afflictions,  and  that  there  will  be  a  time  in  which  his  haters  and  enemies  will 
be  judged  and  punished.  He  assumes  the  fact  and  therefore  enquires  the  date. 
Thus  in  the  saints  their  very  impatience  of  delay  does  itself  prove  their  confidence 
of  future  salvation  and  deliverance. — Wolfgang  Musculus. 

Verse  84. — "When  wilt  thou  execute  judgment,"  etc.  This  Is  an  ordinary  prayer, 
not  against  any  certain  persons,  but  rather  generally  against  God's  enemies,  and 
their  evil  courses.  For  the  Lord  executeth  judgment  upon  his  children  for  their 
conversion,  as  Paul  (Acts  ix.),  and  upon  the  wicked  for  their  confusion.  He  prayeth 
against  them  that  belonged  not  to  God,  and  yet  not  so  much  against  their  persons 
as  their  evil  causes  ;  and  no  otherwise  against  their  persons  than  as  they  are  joined 
with  the  evil  causes.  Thus  we  may  pray  for  the  confusion  of  God's  enemies  ;  other 
wise  we  cannot. — R.  Greenham. 

Verse  84. — In  this  verse  there  is  none  of  the  ten  words  used  In  reference  to  God'g 
law. — Adam  Clarke.  [Is  not  judgment  one  of  them? — C.  H.  S.] 

Verse  85. — "Pits."  Hajji  said  he  would  tell  me  a  tale  or  two  about  crocodiles, 
and  he  would  begin  by  telling  me  how  they  catch  them  sometimes.  A  deep  pit, 
he  said,  is  dug  by  the  side  of  the  river,  and  then  covered  with  doura  straw.  The 

crocodiles  fall  into  these  pits,  and  cannot  get  out  again There  can  be  no  doubt 

that  formerly  pits  were  dug  for  the  crocodiles,  as  Hajji  described,  as  is  the  case 
still  in  some  parts  of  the  world  for  other  animals.  To  this  custom  allusion  is  made 
in  Ps.  vii.  15  ;  ix.  15  ;  x.  2  ;  xxxv.  8  ;  cxli.  10  ;  Prov.  xxvi.  27  ;  Eccles.  x.  8  :  etc. 
"  He  made  a  pit  and  digged  it,  and  is  fallen  into  the  ditch  which  he  made." 
Probably  also  this  was  the  kind  of  pit  referred  to  in  Exod.  xxi.  33  :  "  If  a  man 
shall  dig  a  pit,  and  not  cover  it" ;  i.e.,  not  cover  it  effectually  ;  "  and  an  ass  or  an 
ox  fall  therein,"  etc. 

Prisoners  were  sometimes  shut  up  in  pits,  and  left  without  water,  literally  to 
die  of  thirst.  What  a  dreadful  death  !  It  is  said  that  nothing  can  be  more  terrible. 
How  dreadful  must  be  their  groans  ! — John  Gadsby. 

Verse  85. — "The  proud  have  digged  pits."  It  seems  strange  that  a  proud  man 
should  be  a  digger  of  pits  ;  but  so  it  is  ;  for  pride  for  a  time  can  submit  itself  to  gain 
a  greater  vantage  over  him  whom  it  would  tread  under  foot.  "  The  wicked  is  so 
proud  that  he  seeks  not  God,  yet  he  croucheth  and  boweth,  to  cause  heaps  of  the 
poor  to  fall  by  his  might,"  Ps.  x.  4, 10.  So  proud  Absalom  abased  himself  to  meanest 
subjects  that  so  he  might  prepare  a  way  to  usurpation  over  his  king  and  father. 
But  mark,  he  saith  not  that  he  had  fallen  into  the  pits  which  his  enemies  had  digged. 
No,  no  :  in  God's  righteous  judgments,  the  wicked  are  snared  in  the  work  of  their 
own  hands,  while  the  good  escape  free.  "  He  made  a  pit,  and  digged  it,  and  is  fallen 
into  the  ditch  which  he  made.  His  mischief  shall  return  upon  his  own  head,  and 
his  violent  dealing  shall  come  down  upon  his  own  pate."  Ps.  viii.  15,  16.  Thus 
Haman  hanselled  the  gallows  which  he  raised  for  Mordecai ;  and  Saul  when  he 
thought  by  subtlety  to  slay  David  with  the  Philistine's  sword  (when  he  sent 
him  out  to  seek  two  hundred  of  their  foreskins  in  a  dowry)  was  disappointed  of  his 
purpose ;  but  he  himself  at  length  was  slain  by  the  sword. — William  Cowper. 

Verse  85. — Let  men  beware  how  they  dig  pits  for  others.  All  God's  word 
testifies  against  such  wickedness.  How  many  tests  are  invented  simply  for  the 
purpose  of  entangling  men's  consciences  and  furnishing  ground  for  persecution. — 
William  S.  Plumer. 

Verse  85. — "Which  are  not  after  thy  law."  Hebrew,  Not  after  thy  law.  It 
may  refer  to  the  men  or  to  the  practice.  The  men  walk  not  according  to  thy 
law,  and  their  fraudulent  practices  are  not  agreeable  to  thy  law.  The  law  of  God 
condemned  pits  for  tame  beasts  :  Exodus  xxi.  33,  34.  Though  it  was  lawful  for 
hunters  to  take  wild  beasts,  yet  they  were  to  take  heed  that  a  tame  beast  fell  not 
therein,  at  their  peril. — Thomas  Manton. 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    81    TO    88.      313 

Verse  85. — "Which  are  not  after  thy  law."  After  God's  law  they  could  not  be 
while  they  were  doing  such  things.  Perhaps  he  refers  to  the  deed  more  than  to 
the  men  :  "  The  proud  have  digged  pits  for  me,  which  is  not  after  thy  law  " — which 
is  against  thy  law  ;  and  they  would  seem  to  do  it  because  it  is  against  thy  law — 
delighting  in  wickedness  as  they  do.  Such  men  would  seem  to  imbibe  the  foul 
spirit  which  Milton  ascribes  to  the  fallen  archangel :  "  Evil,  be  thou  my  good." 
Obviously,  however,  the  words  contain  this  sentiment, — The  proud  have  sought 
to  overthrow  me,  because  they  are  not  obedient  to  thy  law.  Hereupon  he  sets 
their  conduct  in  the  light  of  God's  holy  commandments,  that  the  comparison  may 
be  made  :  "All  thy  commandments  are  faithful :  they  persecute  me  wrongfully." 
Whatever  the  Lord  did  was  done  in  truth  ;  these  men  acted  against  his  servant 
without  cause,  and  in  so  doing  they  also  acted  in  defiance  of  his  known  will. — John 
Stephen. 

Verse  85. — "The  wicked  have  told  me  fables,  but  not  as  thy  law"  (So  the 
Septuagint).  The  special  reason  why  he  desires  to  be  freed  from  the  company  of 
the  wicked  is,  because  they  always  tempt  the  pious  by  relating  the  pleasures  of  the 
world,  which  are  nothing  but  fables,  filthy,  fleeting  pleasures,  more  fallacious  than 
real — nothing  like  the  grand  and  solid  pleasure  that  always  flows  from  a  pious 
observance  of  the  law  of  the  Lord. — Robert  Bellarmine. 

Verse  86. — "All  thy  commandments  are  faithful."  David  setteth  down  here 
three  points.  The  one  is  that  God  is  true  ;  and  after  that  he  addeth  a  protestation 
of  his  good  conduct  and  guidance,  and  of  the  malice  of  his  adversaries  :  thirdly, 
he  calleth  upon  God  in  his  afflictions.  Now  as  concerning  the  first,  he  showeth 
us  that  although  Satan  to  shake  us,  and  in  the  end  utterly  to  carry  us  away,  subtilly 
and  cunningly  goeth  about  to  deceive  us,  we  must,  to  the  contrary,  learn  how  to 
know  his  ambushes,  and  to  keep  us  from  out  of  them.  So  often  then  as  we  are 
grieved  with  adversity  and  affliction,  where  must  we  begin  ?  See  Satan  how  he 
pitcheth  his  nets  and  layeth  his  ambushes  to  induce  and  persuade  us  to  come  into 
them,  what  sayeth  he  ?  Dost  thou  not  see  thyself  forsaken  of  thy  God  ?  Where 
are  the  promises  whereunto  thou  didst  trust  ?  Now  here  thou  seest  thyself  to  be  a 
wretched,  forlorn  creature.  So  then  thou  right  well  seest  that  God  hath  deceived 
thee,  and  that  the  promises  whereunto  thou  trustedst  appertain  nothing  at  all 
unto  thee.  See  here  the  subtlety  of  Satan.  What  is  now  to  be  done  ?  We  are  to 
conclude  with  David  and  say,  yet  God  is  true  and  faithful.  Let  us,  I  say,  keep 
in  mind  the  truth  of  God  as  a  shield  to  beat  back  whatsoever  Satan  is  able  to  lay 
unto  our  charge.  When  he  shall  go  about  to  cause  us  to  deny  our  faith,  when  he 
shall  lie  about  us  to  make  us  believe  that  God  thinketh  no  more  of  us,  or  else  that 
it  is  in  vain  for  us  to  trust  unto  his  promises  ;  let  us  know  the  clean  contrary  and 
believe  that  it  is  very  plain  and  sound  truth  which  God  saith  unto  us.  Although 
Satan  casteth  at  us  never  so  many  darts,  although  he  have  never  so  exceeding  many 
devices  against  us,  although  now  and  then  by  violence,  sometimes  with  subtilty 
and  cunning,  it  seemeth  in  very  deed  to  us  that  he  should  overcome  us  ;  nevertheless 
he  shall  never  bring  it  to  pass,  for  the  truth  of  God  shall  be  made  sure  and  certain 
in  our  hearts. — John  Calvin. 

Verse  86. — "All  thy  commandments  are  faithful."  The  Hebrew  is  Faithfulness ; 
that  is  to  say,  they  are  true,  sure,  equal,  infallible.  "They  have  persecuted  me 
wrongfully  :  "  no  doubt  for  asserting  God's  truths  and  commands,  and  adhering 
thereto. — John  Trapp. 

Verse  86. — "They  persecute  me  wrongfully."  There  is  a  stress  on  the  word 
falsely  (or  wrongfully)  ;  for  that  is  a  true  saying  of  a  martyr  saint,*  "  The  cause, 
not  the  pain,  makes  the  martyr."  Wherefore  the  apostle  teaches  us,  "  Let  none 
of  you  suffer  as  a  murderer  or  as  a  thief,  or  as  an  evil-doer,  or  as  a  busybody  in 
other  men's  matters.  Yet  if  any  man  suffer  as  a  Christian,  let  him  not  be  ashamed  ; 
but  let  him  glorify  God  on  this  behalf."— Neale  and  Littledale. 

Verse  86. — "Help  thou  me,"  "  God  help  me  "  is  an  excellent,  comprehensive 
prayer  ;  it  is  a  pity  it  should  aver  be  used  lightly  and  as  a  bye-word. — Matthew 
Henry. 

Verse  87. — "Almost  consumed."  The  lives  of  good  men  are  full  of  narrow 
escapes.  The  righteous  are  scarcely  saved.  Many  a  time  their  feet  do  almost 

*  Cyprian. 


314  EXPOSITIONS    OF    THE    PSALMS. 

slip.  Yet  he,  who  has  redeemed  them,  will  not  let  them  so  fall  that  they  can  rise 
no  more.  One  of  their  greatest  perils  is,  a  temptation  to  use  unlawful  means  for 
terminating  their  trials. — William  S.  Plumer. 

Verse  87. — It  should  be  noticed  that  he  says  "upon  the  earth  :  "  for  it  shows, 
that  even  if  his  enemies  had  taken  away  his  life  on  earth,  he  nevertheless  confidently 
looked  for  another  life  in  heaven,  and  that  already  he  had  by  faith  entered  into 
heaven,  and  was  living  a  heavenly  life ;  so  that  if  the  life  of  the  body  should  be 
taken  away,  it  was  not  to  be  regarded  as  an  evil.  They  who  live  such  a  life  speedily 
recover  from  despair. — D.  H.  Mollerus. 

Verse  88. — "Quicken  me  after  thy  lovingkindness."  Finally,  the  man  of  God 
appears  entreating  to  be  quickened,  that  so  he  may  be  enabled  to  keep  the  divine 
testimony.  .  .  .  Here  is  a  last  resort,  but  it  is  a  sure  one.  Let  the  living  principles  of 
divine  grace  be  imparted  to  the  soul,  and  the  believer  will  be  raised  above  dismay 
at  the  face  of  men.  How  does  the  spiritual  mind  triumph  over  even  the  infirmities 
of  the  body  1  We  may  behold  this  from  the  death-bed  of  the  believer,  and  we 
may  recall  this  in  the  lives  and  deaths  of  many  eminent  ones.  The  man  of  pure 
mind  goes  right  to  the  fountain  of  life.  He  goes,  with  understanding,  for  he  takes 
in  the  character  in  which  the  Lord  hath  spoken  of  himself  :  "Quicken  me  after  thy 
lovingkindness."  All  at  once  he  lays  aside  thought  of  his  enemies  ;  he  is  present 
with  his  God.  His  desire  is  to  rise  into  higher  spiritual  existence,  that  he  may 
hold  closer  communion  with  the  Father  of  lights  with  whom  there  is  no  variableness. 
— John  Stephen. 

Verse  88. — "Quicken  me,"  etc.  He  had  prayed  before,  "  Quicken  me  in  thy 
righteousness  "  (verse  40) ;  but  here  "  Quicken  me  after  thy  lovingkindness." 
The  surest  token  of  God's  good-will  towards  us  is  his  good  work  in  us. — Matthew 
Henry. 

Verse  88. — "Quicken  me."  Many  a  time  in  this  Psalm  doth  David  make  this 
petition  ;  and  it  seems  strange  that  so  often  he  should  acknowledge  himself  a  dead 
man,  and  desire  God  to  quicken  him.  But  so  it  is  unto  the  child  of  God  :  every 
desertion  and  decay  of  strength  is  a  death.  So  desirous  are  they  to  live  unto  God, 
that  when  they  fail  in  it,  and  find  any  inability  in  their  souls  to  serve  God  as  they 
would,  they  account  themselves  but  dead,  and  pray  the  Lord  to  quicken  them. — 
William  Cowper. 

Verse  88. — "The  testimony  of  thy  mouth."  The  title  here  given  to  the  directory 
of  our  duty — "The  testimony  of  God's  mouth,"  gives  increasing  strength  to  our 
obligations.  Thus  let  every  word  we  read  or  hear  be  regarded  as  coming  directly 
from  the  "  mouth  of  God  "  (John  vi.  63).  What  reverence  !  what  implicit  submission 
does  it  demand  1  May  it  ever  find  us  in  the  posture  of  attention,  humility,  and 
faith  !  each  one  of  us  ready  to  say,  "  Speak  Lord,  for  thy  servant  heareth." — Charles 
Bridges. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  89  TO  96.          315 


EXPOSITION    OF   VERSES   89   TO   96. 

pOR  ever,  O  LORD,  thy  word  is  settled  in  heaven. 

90   Thy  faithfulness  is  unto  all  generations  :     thou  hast  established 
the  earth,  and  it  abidcth. 

91  They  continue  this  day  according  to  thine  ordinances  :    for  all  are 
thy  servants. 

92  Unless  thy  law  had  been  my  delights,  I  should  then  have  perished  in 
mine  affliction. 

93  I  will  never  forget  thy  precepts  :   for  with  them  thou  hast  quickened 
me. 

94  I  am  thine,  save  me  ;  for  I  have  sought  thy  precepts. 

95  The  wicked  have  waited  for  me  to  destroy  me  :    but  I  will  consider 
thy  testimonies. 

96  I   have  seen  an  end  of  all   perfection  :    but  thy  commandment  is 
exceeding  broad. 

89.  "For  ever,  0  Lord,  thy  word  is  settled  in  heaven."     The  strain  is  more  joyful, 
for  experience  has  given  the  sweet  singer  a  comfortable  knowledge  of  the  word 
of  the  Lord,  and  this  makes  a  glad  theme.     After  tossing  about  on  a  sea  of  trouble 
the  Psalmist  here  leaps  to  shore  and  stands  upon  a  rock.     Jehovah's  word  is  not 
fickle   nor  uncertain  ;    it  is   settled,   determined,   fixed,   sure,   immovable.     Man's 
teachings  change  so  often  that  there  is  never  time  for  them  to  be  settled  ;    but  the 
Lord's  word  is  from  of  old  the  same,  and  will  remain  unchanged  eternally.     Some 
men  are  never  happier  than  when  they  are  unsettling  everything  and  everybody  ; 
but  God's  mind  is  not  with  them.     The  power  and  glory  of  heaven  have  confirmed 
each  sentence  which  the  mouth  of  the  Lord  has  spoken,  and  so  confirmed  it  that 
to  all  eternity  it  must  stand  the  same, — settled  in  heaven,  where  nothing  can  reach 
it.     In  the  former  section  David's  soul  fainted,  but  here  the  good  man  looks  out 
of  self  and  perceives  that  the  Lord  fainteth  not,  neither  is  weary,  neither  is  there 
any  failure  in  his  word. 

The  verse  takes  the  form  of  an  ascription  of  praise  :  the  faithfulness  and 
immutability  of  God  are  fit  themes  for  holy  song,  and  when  we  are  tired  with  gazing 
upon  the  shifting  scene  of  this  life,  the  thought  of  the  immutable  promise  fills  our 
mouth  with  singing.  God's  purposes,  promises,  and  precepts  are  all  settled  in 
his  own  mind,  and  none  of  them  shall  be  disturbed.  Covenant  settlements  will  not 
be  removed,  however  unsettled  the  thoughts  of  men  may  become  ;  let  us  therefore 
settle  it  in  our  minds  that  we  abide  in  the  faith  of  our  Jehovah  as  long  as  we  have 
any  being. 

90.  "Thy   faithfulness    is   unto   all  generations."     This  is   an  additional   glory: 
God  is  not  affected  by  the  lapse  of  ages  ;  he  is  not  only  faithful  to  one  man  through 
out  his  lifetime,  but  to  his  children's  children  after  him,  yea,  and  to  all  generations 
so  long  as  they  keep  his  covenant  and  remember  his  commandments  to  do  them. 
The  promises  are  ancient  things,  yet  they  are  not  worn  out  by  centuries  of  use, 
for  the   divine  faithfulness   endureth   for  ever.     He  who   succoured  his   servants 
thousands  of  years  ago  still  shows  himself  strong  on  the  behalf  of  all  them  that  trust 
in  him.     "Thou  hast  established  the  earth,  and  it  abideth."     Nature  is  governed  by 
fixed  laws  ;    the  globe  keeps  its  course  by  the  divine  command,  and  displays  no 
erratic  movements  :    the  seasons  observe  their  predestined  order,  the  sea  obeys 
the  rule  of  ebb  and  flow,  and  all  things  else  are  marshalled  in  their  appointed  order. 
There  is  an  analogy  between  the  word  of  God  and  the  works  of  God,  and  specially 


316  EXPOSITIONS    OF    THE    PSALMS. 

in  this,  that  they  are  both  of  them  constant,  fixed,  and  unchangeable.  God's  word 
which  established  the  world  is  the  same  as  that  which  he  has  embodied  in  the 
Scriptures  ;  by  the  word  of  the  Lord  were  the  heavens  made,  and  specially  by  him 
who  is  emphatically  THE  WORD.  When  we  see  the  world  keeping  its  place  and  all 
its  laws  abiding  the  same,  we  have  herein  assurance  that  the  Lord  will  be  faithful 
to  his  covenant,  and  will  not  allow  the  faith  of  his  people  to  be  put  to  shame.  If 
the  earth  abideth  the  spiritual  creation  will  abide  ;  if  God's  word  suffices  to 
establish  the  world  surely  it  is  enough  for  the  establishment  of  the  individual  believer. 

91.  "They  continue  this  day  according  to  thine  ordinances."     Because  the  Lord 
has  bid  the  universe  abide,  therefore  it  stands,  and  all  its  laws  continue  to  operate 
with  precision  and  power.     Because  the  might  of  God  is  ever  present  to  maintain 
them,  therefore  do  all  things  continue.     The  word  which  spake  all  things  into 
existence  has  supported  them  till  now,  and  still  supports  them  both  in  being  and 
in  well-being.     God's  ordinance  is  the  reason  for  the  continued  existence  of  creation. 
What  important  forces  these  ordinances  are  1     "For  all  are  thy  servants."     Created 
by  thy  word  they  obey  that  word,  thus  answering  the  purpose  of  their  existence, 
and  working  out  the  design  of  their  Creator.      Both  great  things  and  small  pay 
homage  to  the  Lord.     No  atom  escapes  his  rule,  no  world  avoids  his  government. 
Shall  we  wish  to  be  free  of  the  Lord's  sway  and  become  lords  unto  ourselves  ?     If 
we  were  so,  we  should  be  dreadful  exceptions  to  a  law  which  secures  the  well-being 
of  the  universe.     Rather  while  we  read  concerning  all  things  else — they  continue 
and  they  serve,  let  us  continue  to  serve,  and  to  serve  more  perfectly  as  our  lives 
are  continued.     By  that  word  which  is  settled  may  we  be  settled  ;    by  that  voice 
which  establishes  the  earth  may  we  be  established  ;   and  by  that  command  which 
all  created  things  obey  may  we  be  made  the  servants  of  the  Lord  God  Almighty. 

92.  "Unless  thy  law  had  been  my  delights,  I  should  then  have  perished  in  mine 
affliction."     That  word  which  has  preserved  the  heavens  and  the  earth  also  preserves 
the  people  of  God  in  their  time  of  trial.     With  that  word  we  are  charmed  ;   it  is  a 
mine  of  delight  to  us.     We  take  a  double  and  treble  delight  in  it,  and  derive  a 
multiplied  delight  from  it,  and  this  stands  us  in  good  stead  when  all  other  delights 
are  taken  from  us.     We  should  have  felt  ready  to  lie  down  and  die  of  our  griefs 
if  the  spiritual  comforts  of  God's  word  had  not  uplifted  us  ;   but  by  their  sustaining 
influence  we  have  been  borne  above  all  the  depressions  and  despairs  which  naturally 
grow  out  of  severe  affliction.     Some  of  us  can  set  our  seal  to  this  statement.     Our 
affliction,  if  it  had  not  been  for  divine  grace,  would  have  crushed  us  out  of  existence, 
so  that  we  should  have  perished.     In  our  darkest  seasons  nothing  has  kept  us  from 
desperation  but  the  promise  of  the  Lord  :   yea,  at  times  nothing  has  stood  between 
us  and  self-destruction  save  faith  in  the  eternal  word  of  God.     When  worn  with 
pain  until  the  brain  has  become  dazed  and  the  reason  well-nigh  extinguished,  a 
sweet  text  has  whispered  to  us  its  heart-cheering  assurance,  and  our  poor  struggling 
mind  has  reposed  upon  the  bosom  of  God.     That  which  was  our  delight  in  prosperity 
has  been  our  light  in  adversity  ;    that  which  in  the  day  kept  us  from  presuming 
has  in  the  night  kept  us  from  perishing.     This  verse  contains  a  mournful  supposition 
— "unless";    describes  a  horrible  condition — "perished  in    mine  affliction";    and 
implies  a  glorious  deliverance,  for  he  did  not  die,  but  lived  to  proclaim  the  honours 
of  the  word  of  God. 

93. — "7  will  never  forget  thy  precepts  :  for  with  them  thou  hast  quickened  me." 
When  we  have  felt  the  quickening  power  of  a  precept  we  never  can  forget  it.  We 
may  read  it,  learn  it,  repeat  it,  and  think  we  have  it,  and  yet  it  may  slip  out  of  our 
minds  ;  but  if  it  has  once  given  us  life  or  renewed  that  life,  there  is  no  fear  of  its 
falling  from  our  recollection.  Experience  teaches,  and  teaches  effectually.  HOMT 
blessed  a  thing  it  is  to  have  the  precepts  written  on  the  heart  with  the  golden  pen 
of  experience,  and  graven  on  the  memory  with  the  divine  stylus  of  grace.  Forget- 
fulness  is  a  great  evil  in  holy  things  ;  we  see  here  the  man  of  God  fighting  against 
it,  and  feeling  sure  of  victory  because  he  knew  the  life-giving  energy  of  the  word 
in  his  own  soul.  That  which  quickens  the  heart  is  sure  to  quicken  the  memory. 

It  seems  singular  that  he  should  ascribe  quickening  to  the  precepts,  and  yet 
it  lies  hi  them  and  in  all  the  words  of  the  Lord  alike.  It  is  to  be  noted  that  when 
the  Lord  raised  the  dead  he  addressed  to  them  the  word  of  command.  He  said, 
"  Lazarus,  come  forth,"  or,  "  Maid,  arhse."  We  need  not  fear  to  address  gospel 
precepts  to  dead  sinners,  since  by  them  the  Spirit  gives  them  life.  Remark  that 
the  Psalmist  does  not  say  that  the  precepts  quickened  him,  but  that  the  Lord 
quickened  him  by  their  means  :  thus  he  traces  the  life  from  the  channel  to  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  88  TO  96.         317 

source,  and  places  the  glory  where  it  is  due.  Yet  at  the  same  time  he  prized  the 
instruments  of  the  blessing,  and  resolved  never  to  forget  them.  He  had  already 
remembered  them  when  he  likened  himself  to  a  bottle  in  the  smoke,  and  now  he 
feels  that  whether  in  the  smoke  or  in  the  fire  the  memory  of  the  Lord's  precepts 
shall  never  depart  from  him. 

94.  "/  am  thine,  save  me."  A  comprehensive  prayer  with  a  prevailing  argument. 
Consecration  is  a  good  plea  for  preservation.  If  we  are  conscious  that  we  are  the 
Lord's  we  may  be  confident  that  he  will  save  us.  We  are  the  Lord's  by  creation, 
election,  redemption,  surrender,  and  acceptance  ;  and  hence  our  firm  hope  and 
assured  belief  that  he  will  save  us.  A  man  will  surely  save  his  own  child  :  Lord, 
save  me.  The  need  of  salvation  is  better  seen  by  the  Lord's  people  than  by  any 
others,  and  hence  their  prayer — "  save  me  "  ;  they  know  that  only  God  can  save 
them,  and  hence  they  cry  to  him  alone  ;  and  they  know  that  no  merit  can  be  found 
in  themselves,  and  hence  they  urge  a  reason  fetched  from  the  grace  of  God, — "  I 
am  thine."  "For  I  have  sought  thy  precepts."  Thus  had  he  proved  that  he  was  the 
Lord's.  He  might  not  have  attained  to  all  the  holiness  which  he  desired,  but  he 
had  studiously  aimed  at  being  obedient  to  the  Lord,  and  hence  he  begged  to  be  saved 
even  to  the  end.  A  man  may  be  seeking  the  doctrines  and  the  promises,  and  yet 
be  unrenewed  in  heart ;  but  to  seek  the  precepts  is  a  sure  sign  of  grace  ;  no  one 
ever  heard  of  a  rebel  or  a  hypocrite  seeking  the  precepts.  The  Lord  had  evidently 
wrought  a  great  work  upon  the  Psalmist,  and  he  besought  him  to  carry  it  on  to 
completion.  Saving  is  linked  with  seeking,  "  save  me,  for  I  have  sought " ;  and 
when  the  Lord  sets  us  seeking  he  will  not  refuse  us  the  saving.  He  who  seeks  holiness 
is  already  saved  ;  if  we  have  sought  the  Lord  we  may  be  sure  that  the  Lord  has  sought 
us,  and  will  certainly  save  us. 

95. — "The  wicked  have  waited  for  me  to  destroy  me:  but  I  will  consider  thy 
testimonies."  They  were  like  wild  beaits  crouching  by  the  way,  or  highwaymen 
waylaying  a  defenceless  traveller  ;  but  the  Psalmist  went  on  his  way  without 
considering  them,  for  he  was  considering  something  better,  namely,  the  witness 
or  testimony  which  God  has  borne  to  the  sons  of  men.  He  did  not  allow  the  malice 
of  the  wicked  to  take  him  off  from  his  holy  study  of  the  divine  word.  He  was  so 
calm  that  he  could  "  consider " ;  so  holy  that  he  loved  to  consider  the  Lord's 
"testimonies";  so  victorious  over  all  their  plots  that  he  did  not  allow  them  to 
drive  him  from  his  pious  contemplations.  If  the  enemy  cannot  cause  us  to  with 
draw  our  thoughts  from  holy  study,  or  our  feet  from  holy  walking,  or  our  hearts 
from  holy  aspirations,  he  has  met  with  poor  success  In  his  assaults.  The  wicked 
are  the  natural  enemies  of  holy  men  and  holy  thoughts  ;  if  they  could,  they  would 
not  only  damage  us  but  destroy  us,  and  if  they  cannot  do  this  to-day  they  will 
wait  for  further  opportunities,  ever  hoping  that  their  evil  designs  may  be  compassed. 
They  have  waited  hitherto  In  vain,  and  they  will  have  to  wait  much  longer  yet ; 
for  if  we  are  so  unmoved  that  we  do  not  «ven  give  them  a  thought  their  hope  of 
destroying  us  must  be  a  very  poor  one. 

Note  the  double  waiting, — the  patience  of  the  wicked  who  watch  long  and 
carefully  for  an  opportunity  to  destroy  the  godly,  and  then  the  patience  of  the 
saint  who  will  not  quit  his  meditations,  even  to  quiet  his  foes.  See  how  the  serpent 
seed  lie  in  wait  as  an  adder  that  biteth  at  the  horse's  heels  ;  but  see  how  the  chosen 
of  the  Lord  live  above  their  venom,  and  take  no  more  notice  of  them  than  if  they 
had  no  existence. 

96. — "/  have  seen  an  end  of  all  perfection."  He  had  seen  its  limit,  for  it  went 
but  a  little  way  ;  he  had  seen  its  evaporation  under  the  trials  of  life,  its  detection 
under  the  searching  glance  of  truth,  its  exposure  by  the  confession  of  the  penitent. 
There  is  no  perfection  beneath  the  moon.  Perfect  men,  in  the  absolute  sense  of 
the  word,  live  only  in  a  perfect  world.  Some  men  see  no  end  to  their  own  perfection, 
but  this  is  because  they  are  perfectly  blind.  The  experienced  believer  has  seen 
an  end  of  all  perfection  in  himself,  in  his  brethren,  in  the  best  man's  best  works. 
It  would  be  well  if  some  who  profess  to  be  perfect  could  even  see  the  beginning 
of  perfection,  for  we  fear  they  cannot  have  begun  aright,  or  they  would  not  talk  so 
exceeding  proudly.  Is  it  not  the  beginning  of  perfection  to  lament  your  imperfec 
tion  ?  There  is  no  such  thing  as  perfection  in  anything  which  is  the  work  of  man. 
"But  thy  commandment  is  exceeding  broad."  When  the  breadth  of  the  law  is  known 
the  notion  of  perfection  in  the  flesh  vanishes  :  that  law  touches  every  act,  word, 
and  thought,  and  is  of  such  a  spiritual  nature  that  it  judges  the  motives,  desires, 
and  •motions  of  the  soul.  It  reveals  a  perfection  which  convicts  us  for  shortcomings 


318  EXPOSITIONS    OF    THE    PSALMS. 

as  well  as  for  transgressions,  and  does  not  allow  us  to  make  up  for  deficiencies  in 
one  direction  by  special  carefulness  in  others.  The  divine  ideal  of  holiness  is  far 
too  broad  for  us  to  hope  to  cover  all  its  wide  arena,  and  yet  it  is  no  broader  than  it 
ought  to  be.  Who  would  wish  to  have  an  imperfect  law  ?  Nay,  its  perfection 
is  its  glory  ;  but  it  is  the  death  of  all  glorying  in  our  own  perfection.  There  is  a 
breadth  about  the  commandment  which  has  never  been  met  to  the  full  by  a 
corresponding  breadth  of  holiness  in  any  mere  man  while  here  below  ;  only  in  Jesus 
do  we  see  it  fully  embodied.  The  law  is  in  all  respects  a  perfect  code  ;  each  separate 
precept  of  it  is  far-reaching  in  its  hallowed  meaning,  and  the  whole  ten  cover  all, 
and  leave  no  space  wherein  to  please  our  passions.  We  may  well  adore  the  infinity 
of  divine  holiness,  and  then  measure  ourselves  by  its  standard,  and  bow  before  the 
Lord  in  all  lowliness,  acknowledging  how  far  we  fall  short  of  it. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  89  TO  96.          319 


NOTES   ON    VERSES   89   TO   96. 

LAMED. —  Verse  89. — Here  the  climax  of  the  delineation  of  the  suppliant's 
pilgrimage  is  reached.  We  have  arrived  at  the  centre  of  the  Psalm,  and  the  thread 
of  the  connexion  is  purposely  broken  off.  The  substance  of  the  first  eleven  strophes 
has  evidently  been  :  "  Hitherto  hath  the  Lord  brought  me  :  shall  it  be  that  I  now 
perish  ?  "  To  this  the  eleven  succeeding  strophes  make  answer,  "  The  Lord's  word 
changeth  not ;  and  in  spite  of  all  evil  forebodings,  the  Lord  will  perfect  concerning 
me  the  work  that  he  hath  already  begun." — Joseph  Francis  Thrupp,  1860. 

Verse  89. — "For  ever,  0  LORD,  thy  word  is  settled  in  heaven."  These  words  are 
usually  rendered  as  making  but  one  proposition  ;  but  the  accent  athnab  showeth 
there  are  two  branches  ;  the  one  asserting  the  eternity  of  God  ;  the  other,  the 
constancy  and  permanency  of  his  word.  Thus,  1.  "For  ever  [art  thou]  O  LORD." 
2.  "Thy  word  is  settled  in  heaven."  So  the  Syriac  readeth  it;  and  Geierus,  and, 
after  him,  others  prove  and  approve  this  reading.  And  so  this  verse  and  the 
following  do  the  better  correspond  one  with  the  other,  if  we  observe  beginning 
and  ending  :  As  thou  art  "  for  ever,  O  Lord,"  and  "  thy  faithfulness  is  unto  all 
generations,"  which  are  exactly  parallel.  And  so  also  will  the  last  clauses  agree  : 
"  Thy  word  is  settled  in  heaven,"  and,  "  thou  hast  established  the  earth,  and  it 
abideth." 

It  implieth  that  as  God  is  eternal,  so  is  his  word,  and  that  it  hath  a  fit  representa 
tion  both  in  heaven  and  in  earth  :  in  heaven,  in  the  constant  motion  of  the  heavenly 
bodies  ;  in  earth,  in  the  consistency  and  permanency  thereof ;  that  as  his  word 
doth  stand  fast  in  heaven,  so  doth  his  faithfulness  on  earth,  where  the  afflictions 
of  the  godly  seem  to  contradict  it. — Thomas  Manton. 

Verse  89. — "For  ever,  O  LORD,  thy  word  is  settled  in  heaven."  When  Job  considers 
his  body  turned  to  dust  and  worms  (Job  xix.  19,  25),  yet  by  faith  he  says,  "  My 
Redeemer  lives,"  etc.  Even  when  patience  failed  in  Job,  yet  faith  failed  not. 
Though  God  kill  all  other  graces  and  comforts,  and  my  soul  too,  yet  he  shall  not 
kill  my  faith,  says  he.  If  he  separate  my  soul  from  my  body,  yet  not  faith  from  my 
soul.  And  therefore  the  just  lives  by  faith,  rather  than  by  other  graces,  because 
when  all  is  gone,  yet  faith  remains,  and  faith  remains  because  the  promise  remains  : 
"For  ever,  O  LORD,  thy  word  is  settled  in  heaven."  And  this  is  the  proper  and  principal 
meaning  of  this  place. — Matthew  Lawrence. 

Verse  89. — "For  ever,  0  LORD,  thy  word  is  settled  in  heaven."  If  we  look  at  God's 
word  of  promise,  as  it  is  in  our  unsettled  hearts,  we  dream  that  it's  as  ready  to 
waver  as  our  hearts  are  ;  as  the  shadow  of  the  sun  and  moon  in  the  water  seems 
to  shake  as  much  as  the  water  doth  which  it  shines  upon.  Yet  for  all  this  seeming 
shaking  here  below,  the  sun  and  moon  go  on  in  a  steadfast  course  in  heaven.  So 
the  Psalmist  tells  us  that  however  our  hearts  stagger  at  a  promise  through  unbelief  ; 
nay,  and  our  unbelief  makes  us  believe  that  the  promise  often  is  shaken  ;  yet  God's 
word  is  settled,  though  not  in  our  hearts,  yet  "in  heaven" ;  yea,  and  there  "for  ever," 
as  settled  as  heaven  itself  is  ;  yea,  more  than  so  ;  for  "  heaven  and  earth  may  pass," 
but  "  not  one  jot  or  tittle  of  the  law  (and  therefore  of  the  gospel)  shall  fail  "  : 
Luke  xvi.  17.— Anthony  Tuckney,  1599—1670. 

(.  Verse  89. — "Settled."  J.  M.  Good  translates  the  verse  as  follows — "  For  ever, 
O  Jehovah,  hath  thy  word  given  array  to  the  heavens,"  and  observes  that  the 
Hebrew  word  aya  is  a  military  term,  and  applies  to  arraying  and  marshalling  the 
divisions  of  an  army  in  their  proper  stations  when  taking  the  field.  The  hosts  of 
heaven  are  here  supposed  to  be  arrayed  or  marshalled  with  a  like  exact  order  ;  and 
to  maintain  for  ever  the  relative  duties  imposed  on  them  :  while  the  earth,  like 
the  heavens,  has  as  established  a  march  prescribed  to  it,  which  it  equally  fulfils  ; 
for  all  are  the  servants  of  the  great  Creator ;  and  hence,  as  they  change,  produce 
the  beautiful  regularity  of  the  seasons,  the  rich  returns  of  harvest,  and  daily  declare 
the  glory  of  the  Lord. 

Verse  89. — "In  heaven."  Whenever  you  look  to  heaven,  remember  that  within 
you  have  a  God,  who  hath  fixed  his  residence  and  shown  his  glory  there,  and  made 


320  EXPOSITIONS    OF    THE    PSALMS. 

it  the  seat  both  of  his  mercy  and  justice.  You  have  also  there  a  Saviour,  who, 
after  he  had  died  for  our  sins,  sat  down  at  the  right  hand  of  Majesty,  to  see  his 
promises  accomplished,  and  by  his  word  to  subdue  the  whole  world.  There  are  angels 
that  "  do  his  commandment,  hearkening  to  the  voice  of  his  word  "  :  Ps.  ciii.  20. 
There  are  glorified  saints,  who  see  God  face  to  face,  and  dwell  with  him  for  evermore, 
and  came  thither  by  the  same  covenant  which  is  propounded  to  us,  as  the  charter 
of  our  peace  and  hope.  In  the  outer  region  of  heaven  we  see  the  sun  and  moon, 
and  all  the  heavenly  bodies,  move  in  that  fixed  course  and  order  wherein  God  hath 
set  them  ;  and  will  God  show  his  constancy  in  the  course  of  nature,  and  be  fickle 
and  changeable  in  the  covenant  of  grace,  wherein  he  hath  disposed  the  order  and 
method  of  his  mercies  ? — Thomas  Manton. 

Verses  89,  91. — In  these  verses  there  is  affirmed  to  be  an  analogy  between  the 
word  of  God  and  the  works  of  God.  It  is  said  of  his  "word,"  that  it  is  "settled  in 
heaven,"  and  that  it  sustains  its  faithfulness  from  one  generation  to  another.  It 
is  said  of  his  "works,"  and  more  especially  of  those  that  are  immediately  around 
us,  even  of  the  earth  which  we  inhabit,  that  as  it  was  established  at  the  first  so  it 
abideth  afterwards.  And  then,  as  if  to  perfect  the  assimilation  between  them, 
it  is  said  of  both  in  the  91st  verse,  "  They  continue  this  day  according  to  thine  ordinances  : 
for  all  are  thy  servants";  thereby  identifying  the  sureness  of  that  word  which 
proceeded  from  his  lips,  with  the  unfailing  constancy  of  that  Nature  which  was 
formed  and  is  upholden  by  his  hands. 

The  constancy  of  Nature  is  taught  by  universal  experience,  and  even  strikes 
the  popular  eye  as  the  most  characteristic  of  those  features  which  have  been  impressed 
upon  her.  It  may  need  the  aid  of  philosophy  to  learn  how  unvarying  Nature  is  in  all 
her  processes — how  even  the  seeming  anomalies  can  be  traced  to  a  law  that  is  inflexible 
— how  what  appears  at  first  to  be  the  caprices  of  her  waywardness,  are,  in  fact, 
the  evolutions  of  a  mechanism  that  never  changes — and  that  the  more  thoroughly 
she  is  sifted  and  put  to  the  test  by  the  interrogations  of  the  curious,  the  more  certainly 
will  they  find  that  she  walks  by  a  rule  which  knows  no  abatement,  and  perseveres 
with  obedient  footstep  in  that  even  course  from  which  the  eye  of  strictest  scrutiny 
has  never  yet  detected  one  hair-breadth  of  deviation.  It  is  no  longer  doubted 
by  men  of  science,  that  every  remaining  semblance  of  irregularity  in  the  universe 
is  due,  not  to  the  fickleness  of  Nature,  but  to  the  ignorance  of  man — that  her  most 
hidden  movements  are  conducted  with  a  uniformity  as  rigorous  as  Fate — that 
even  the  fitful  agitations  of  the  weather  have  their  law  and  their  principle — that 
the  intensity  of  every  breeze,  and  the  number  of  drops  in  every  shower,  and  the 
formation  of  every  cloud,  and  all  the  occurring  alternations  of  storm  and  sunshine, 
and  the  endless  shif tings  of  temperature,  and  those  tremulous  varieties  of  the  air 
which  our  instruments  have  enabled  us  to  discover  but  have  not  enabled  us  to 
explain — that  still,  they  follow  each  other  by  a  method  of  succession,  which,  though 
greatly  more  intricate,  is  yet  as  absolute  in  itself  as  the  order  of  the  seasons,  or  the 
mathematical  courses  of  astronomy.  This  is  the  impression  of  every  philosophical 
mind  with  regard  to  Nature,  and  it  is  strengthened  by  each  new  accession 

that  is  made  to  science But  there  is  enough  of  patent  and  palpable 

regularity  in  Nature  to  give  also  to  the  popular  mind  the  same  impression  of  her 
constancy.  There  is  a  gross  and  general  experience  that  teaches  the  same  lesson, 
and  that  has  lodged  in  every  bosom  a  kind  of  secure  and  steadfast  confidence  in 
the  uniformity  of  her  processes.  The  very  child  knows  and  proceeds  upon  it.  He 
is  aware  of  an  abiding  character  and  property  in  the  elements  around  him,  and 
has  already  learned  as  much  of  the  fire,  and  the  water,  and  the  food  that  he  eats, 
and  the  firm  ground  that  he  treads  upon,  and  even  of  the  gravitation  by  which  he 
must  regulate  his  postures  and  his  movements,  as  to  prove  that,  infant  though 
he  be,  he  is  fully  initiated  in  the  doctrine,  that  Nature  has  her  laws  and  her  ordinances, 
and  that  she  continueth  therein,  and  the  proofs  of  this  are  ever  multiplying  along 
the  journey  of  human  observation  ;  insomuch  that  when  we  come  to  manhood, 
we  read  of  Nature's  constancy  throughout  every  department  of  the  visible  world. 

It  meets  us  wherever  we  turn  our  eyes God  has  so  framed  the  machinery 

of  my  perceptions,  as  that  I  am  led  irresistibly  to  expect  that  everywhere  events 
will  follow  each  other  in  the  very  train  in  which  I  have  ever  been  accustomed  to 
observe  them  ;  and  when  God  so  sustains  the  uniformity  of  Nature,  that  in  every 
instance  it  is  rigidly  so,  he  is  just  manifesting  the  faithfulness  of  his  character.  Were 
it  otherwise,  he  would  be  practising  a  mockery  on  the  expectation  which  he  himself 
had  inspired.  God  may  be  said  to  have  promised  to  every  human  being  that  Nature 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  89  TO  98.         32l 

will  be  constant — if  not  by  the  whisper  of  an  inward  voice  to  every  heart,  at  least 
by  the  force  of  an  uncontrollable  bias  which  he  has  impressed  on  every  constitution. 
So  that,  when  we  behold  Nature  keeping  up  its  constancy,  we  behold  the  God  of 
Nature  keeping  up  his  faithfulness  ;  and  the  system  of  visible  things  with  its  general 
laws,  and  its  successions  which  are  invariable,  instead  of  an  opaque  materialism 
to  intercept  from  the  view  of  mortals  the  face  of  the  Divinity,  becomes  the  mirror 
which  reflects  upon  the  truth  that  Is  unchangeable,  the  ordination  that  never  fails. 
....  And  so  it  is,  that  in  our  text  there  are  represented  together,  as  if  there  was 
a  tie  of  likeness  between  them — that  the  same  God  who  is  fixed  as  to  the  ordinances 
of  Nature,  is  faithful  as  to  the  declarations  of  his  word  ;  and  as  all  experience  proves 
how  firmly  he  may  be  trusted  for  the  one,  so  is  there  an  argument  as  strong  as 
experience,  to  prove  how  firmly  he  may  be  trusted  for  the  other.  By  his  work 
in  us  he  hath  awakened  the  expectation  of  a  constancy  in  Nature,  which  he  never 
disappoints.  By  his  word  to  us,  should  he  awaken  the  expectation  of  a  certainty 
in  his  declarations,  this  he  will  never  disappoint.  It  is  because  Nature  is  so  fixed, 
that  we  apprehend  the  God  of  Nature  to  be  so  faithful.  He  who  never  falsifies 
the  hope  that  hath  arisen  in  every  bosom,  from  the  instinct  which  he  himself  hath 
communicated,  will  never  falsify  the  hope  that  shall  arise  in  any  bosom  from  the 
express  utterance  of  his  voice.  Were  he  a  God  in  whose  hand  the  processes  of  nature 
were  ever  shifting,  then  might  we  conceive  him  a  God  from  whose  mouth  the 
proclamations  of  grace  had  the  like  characters  of  variance  and  vacillation.  But 
it  is  just  because  of  our  reliance  on  the  one  that  we  feel  so  much  of  repose  in  our 
dependence  upon  the  other  ;  and  the  same  God  who  is  so  unfailing  in  the  ordinances 
of  his  creation,  we  hold  to  be  equally  unfailing  in  the  ordinances  of  his  word. — 
Thomas  Chalmers, 

Verse  90. — "Thy  faithfulness  is  unto  all  generations."  As  he  gathered  the 
certainty  of  God's  word  from  the  endurance  of  heaven,  so  now  he  confirms  it  by 
considering  the  foundation  of  the  earth.  Since  the  foundation  of  the  earth,  made 
by  the  word  of  God,  abides  sure,  shall  we  not  think  that  the  foundation  of  our  salva 
tion,  laid  in  Jesus  Christ,  is  much  more  sure  ?  Though  the  creatures  cannot  teach 
us  the  way  of  our  salvation  (for  that  we  must  learn  by  the  word),  yet  do  they  confirm 
that  which  the  word  saith,  "  Thus  saith  the  LORD,  which  giveth  the  sun  for  a  light 
by  day,  and  the  ordinances  of  the  moon  and  of  the  stars  for  a  light  by  night,  which 
divideth  the  sea  when  the  waves  thereof  roar  ;  the  LORD  of  hosts  is  his  name  :  if 
those  ordinances  depart  from  before  me,  saith  the  LORD,  then  the  seed  of  Israel 
also  shall  cease  from  being  a  nation  before  me  for  ever  :  "  Jerem.  xxxi.  35,  36.  As 
there  Jeremy  gathers  the  stability  of  the  church  from  the  stability  of  the  creatures  ; 
so  here  David  confirms  the  certainty  of  our  salvation  by  the  most  certain  and 
unchangeable  course  of  creation  ;  and  both  of  them  are  amplified  by  Christ  Jesus  : 
"  Heaven  and  earth  may  pass  away,  but  one  jot  of  God's  word  shall  not  fall  to  the 
ground."  Let  us  therefore  be  strengthened  in  faith  and  give  glory  to  God. — William 
Cowper. 

Verse  90. — "Thou  hast  established  the  earth,  and  it  abideth."  Every  time  we 
set  foot  on  the  ground,  we  may  remember  the  stability  of  God's  promises,  and 
it  is  also  a  confirmation  of  faith.  Thus, — 

1.  The  stability  of  the  earth  is  the  effect  of  God's  word  ;    this  is  the  true  pillar 
upon  which  the  earth  standeth  ;    for  he  upholdeth  all  things  by  the  word  of  his 
power  ;    "  For  he  spake,  and  it  was  done  ;    he  commanded,  and  it  stood  fast  "  : 
Pi.  xxxiii.  9.     Now,  his  word  of  power  helpeth  us  to  depend  upon  his  word  of  promise. 

2.  Nothing  appeareth  whereon  the  globe  of  the  earth  should  lean  and  rest  : 
"  He  stretcheth  out  the  north  over  the  empty  place,  and  hangeth  the  earth  upon 
nothing  :  "  Job  xxvi.  7.     Now,  that  this  vast  and  ponderous  body  should  lean 
upon  the  fluid  air  as  upon  a  firm  foundation,  is  matter  of  wonder  ;    the  question 
is  put  in  the  book  of  Job  :    "  Whereupon  are  the  foundations  thereof  fastened  ? 
or  who  laid  the  corner-stone  thereof  ?  "  ch.  xxxviii.  6.     Yet  firm  it  is,  though  it 
hang  as  a  ball  in  the  air.  .  .  .  Now,  since  his  word  beareth  up  such  a  weight,  and  all 
the  church's  weight,  and  our  own  burden  leaneth  on  the  promise  of  God,  he  can, 
by  the  power  of  his  word,  bear  up  all  without  visible  means.     Therefore  his  people 
may  trust  his  providence  ;   he  is  able  to  support  them  in  any  distresses,  when  no 
way  of  help  appeareth. 

3.  The  firmness  and  stability  offereth  itself  to  our  thoughts.     The  earth  abideth 
IH  the  same  seat  and  condition  wherein  God  left  it,  as  long  as  the  present  course 

VOL.  v.  21 


322  EXPOSITIONS    OF    THE    PSALMS. 

and  order  of  nature  is  to  continue  :  Ps.  civ.  5.  God's  truth  is  as  immovable  as  the 
earth  :  Ps.  cxvii.  2.  Surely  if  the  foundation  of  the  earth  abideth  sure,  the 
foundation  of  our  salvation,  laid  by  Jesus  Christ,  is  much  more  sure. 

4.  The  stability  remains  in  the  midst  of  changes  :    Eccles.  i.  4.     All  things  in 
the  world  are  subject  to  many  revolutions,  but  God's  truth  is  one  and  the  same. 

5.  In  upholding  the  frame  of  the  world,  all  those  attributes  are  seen,  which 
are  a  firm  stay  to  a  believer's  heart,  such  as  wisdom,  power,  and  goodness.     The 
covenant  of  grace  is  as  sure  as  the  covenant  made  after  the  deluge.     We  cannot  look 
upon  this  earth  without  seeing  therein  a  display  of  those  same  attributes  which 
confirm  our  faith,  in  waiting  upon  God  till  his  promises  be  fulfilled  to  us. — Condensed 
from   T.   Manton. 

Verse  90. — "//  abideth."  Creation  is  as  the  mother,  and  Providence  the  nurse 
which  preserveth  all  the  works  of  God.  God  is  not  like  man  ;  for  man,  when  he 
hath  made  a  work,  cannot  maintain  it :  he  buildeth  a  ship,  and  cannot  save  it  from 
shipwreck  ;  he  edifies  a  house,  but  cannot  keep  it  from  decay.  It  is  otherwise 
with  God  ;  we  daily  see  his  conserving  power,  upholding  his  creatures  ;  which 
should  confirm  us  that  he  will  not  cast  us  off,  nor  suffer  us  to  perish  (since  we  are 
the  works  of  his  hands)  if  we  so  depend  upon  him,  and  give  him  glory  as  our  Creator, 
Conserver,  and  Redeemer. — William  Cowper. 

Verse  91. — "They  continue  this  day  according  to  thine  ordinances,"  etc.  Which 
of  the  works  of  God  are  not  pervaded  by  a  beautiful  order  ?  Think  of  the  succession 
of  day  and  night.  Think  of  the  revolution  of  the  seasons.  Think  of  the  stars  as 
they  walk  in  their  majestic  courses, — one  great  law  of  harmony  "  binding  the  sweet 
influence  of  the  Pleiades,  ....  and  guiding  Arcturus  with  his  sons  "  :  Job  xxxviii. 
31,  32.  Look  upwards,  amid  the  magnificence  of  night,  to  that  crowded  concave, — 
worlds  piled  on  worlds — and  yet  see  the  calm  grandeur  of  that  stately  march  ; — 
not  a  discordant  note  there  to  mar  the  harmony,  though  wheeling  at  an  inconceivable 
velocity  in  their  intricate  and  devious  orbits  !  These  heavenly  sentinels  all  keep 
their  appointed  watch-towers.  These  Levites  in  the  upper  firmament,  light  their 
altar  fires  "  at  the  time  of  the  evening  incense,"  and  quench  them  again,  when 
the  sun,  who  is  appointed  to  rule  the  day,  walks  forth  from  his  chamber.  "  These 
wait  all  upon  thee":  Ps.  civ.  27.  "They  continue  this  day  according  to  thine 
ordinances :  for  all  are  thy  servants." — J.  R.  Macduff,  in  "Sunsets  on  the  Hebrew 
Mountains,"  1862. 

Verse  91. — "They  continue  this  day  according  to  thine  ordinances."  Man  may 
destroy  a  plant,  but  he  is  powerless  to  force  it  into  disobedience  to  the  laws  given 
it  by  the  common  Creator.  "  If,"  says  one,  "  man  would  employ  it  for  his  use, 
he  must  carefully  pay  attention  to  its  wants  and  ways,  and  bow  his  own  proud 
will  to  the  humblest  grass  at  his  feet.  Man  may  forcibly  obstruct  the  path  of  a 
growing  twig,  but  it  turns  quietly  aside,  and  moves  patiently  and  irresistibly  on 
its  appointed  way."  Do  what  he  may,  turf  will  not  grow  in  the  tropics,  nor  the  palm 
bear  its  fruit  in  a  cold  climate.  Rice  refuses  to  thrive  out  of  watery  swamps,  or 
cotton  to  form  its  fleece  of  snowy  fibres  where  the  rain  can  reach  them.  Some  of 
the  handsomest  flowers  in  the  world,  and  stranger  still,  some  of  the  most  juicy 
and  succulent  plants  with  which  we  are  acquainted,  adorn  the  arid  and  desolate 
sands  of  the  Cape  of  Good  Hope,  and  will  not  flourish  elsewhere.  If  you  twist 
the  branch  of  a  tree  so  as  to  turn  the  under  surface  of  its  leaves  towards  the  sky, 
in  a  very  little  while  all  those  leaves  will  turn  down  and  assume  their  appointed 
position.  This  process  will  be  performed  sooner  or  later,  according  to  the  heat  of 
the  sun  and  the  flexibility  of  the  leaves,  but  none  the  less  it  will  surely  take  place. 
You  cannot  induce  the  Sorrowful  tree  of  India  to  bloom  by  day,  or  cause  it  to  cease 
all  the  year  round  from  loading  the  night  air  with  the  rich  perfume  of  its  orange- 
like  flowers.  The  philosopher  need  not  go  far  to  find  the  secret  of  this.  The  Psalmist 
declares  it  when,  speaking  of  universal  nature,  he  traces  the  true  cause  of  its 
immutable  order.  God  he  says,  "  hath  established  them  for  ever  and  ever  :  He 
hath  made  a  decree  which  shall  not  pass  ;  "  or,  as  it  is  in  the  Prayer-book  version, 
"  hath  given  them  a  law  which  shall  not  be  broken  "  :  Psalm  cxlviii.  6.  Truly 
is  it  said  in  another  Psalm  (cxix.  91),  "They  continue  this  day  according  to  thine 
ordinances  :  for  all  are  thy  servants."  Wilful  man  may  dare  to  defy  his  Maker, 
and  set  at  nought  his  wise  and  merciful  commands  ;  but  not  so  all  nature  besides. 
Well,  indeed,  is  it  for  us  that  his  other  works  have  not  erred  after  the  pattern  of 
our  rebellion  ;  that  seed-time  and  harvest,  cold  and  heat,  summer  and  winter, 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  89  TO  96.         323 

day  and  night,  with  all  their  accompanying  provision,  have  not  ceased  1  To  the 
precepts  imposed  upon  vegetation  when  first  called  into  being  on  creation's  third 
day,  it  still  yields  implicit  submission,  and  the  tenderest  plant  will  die  rather  than 
transgress.  What  an  awful  contrast  to  this  is  the  conduct  of  man,  God's  noblest 
work,  endowed  with  reason  and  a  never-dying  soul,  yet  too  often  ruining  his  health, 
wasting  and  destroying  his  mental  power,  defiling  his  immortal  spirit,  and,  in  a 
word,  madly  endeavouring  to  frustrate  every  purpose  for  which  he  was  framed.-^ 
James  Neil,  in  "Rays  from  the  Realms  of  Nature,"  1879. 

Verse  91. — All  creatures  punctually  observe  the  law  he  hath  implanted  on  their 
nature,  and  in  their  several  capacities  acknowledge  him  their  sovereign  ;  they 
move  according  to  the  inclinations  he  imprinted  on  them.  The  sea  contains  itself 
in  its  bounds,  and  the  sun  steps  not  out  of  his  sphere  ;  the  stars  march  in  their 
order  :  "They  continue  this  day  according  to  thine  ordinances  :  for  all  are  thy  servants." 
If  he  orders  things  contrary  to  their  primitive  nature  they  obey  him.  When  he 
speaks  the  word,  the  devouring  fire  becomes  gentle,  and  toucheth  not  the  hair  of 
the  children  he  will  preserve  ;  the  hunger-starved  lions  suspend  their  ravenous 
nature  when  so  good  a  morsel  as  Daniel  is  set  before  them  ;  and  the  sun,  which  had 
been  in  perpetual  motion  since  its  creation,  obeys  the  writ  of  ease  God  sent  in  Joshua's 
time,  and  stands  still. — Stephen  Charnock. 

Verse  91. — "All  are  thy  servants."  We  should  consider  how  great  is  that  perversity 
by  which  man  only,  formed  in  the  image  of  God,  together  with  reprobate  angels, 
has  fallen  away  from  obedience  to  God  ;  so  that  what  is  said  of  all  other  creatures 
cannot  be  said  of  him,  unless  renewed  by  singular  grace. — Wolfgang  Musculus. 

Verse  91. — "For  all  are  thy  servants."  Since  all  creatures  must  serve  God, 
therefore  we  ought  neither  to  use  them  for  any  other  purpose,  nor  turn  them  to 
the  service  of  sin.  The  creature  by  the  sin  of  our  first  parents  has  been  made  subject 
to  vanity,  and  groans  and  longs  to  be  delivered,  Rorn.  viii.  :  Christians,  therefore, 
who  use  the  creature  and  the  world,  should  use  as  not  abusing,  1  Cor.  vii.  ;  but 
enjoy  them  with  praise  of  the  divine  majesty  and  goodness,  1  Tim.  iv. — Solomon 
Gesner. 

Verse  91. — "All  are  thy  servants." 

Say  not,  my  soul,  "  From  whence 

Can  God  relieve  my  care  ?  " 
Remember  that  Omnipotence 

Has  servants  everywhere. 

Thomas  T.  Lynch,  1855. 

Verse  92.— "Unless  thy  law  had  been  my  delights,"  etc.  This  text  sets  out  the 
great  benefit  and  comfort  which  David  found  in  the  law  of  God  in  the  time  of  his 
affliction.  It  kept  him  from  perishing  :  "Had  not  thy  law  been  my  delights,  I  had 
perished  in  my  affliction  "  .  .  .  .  David  speaks  this  (saith  Musculus)  of  the  distressful 
condition  he  was  in  when  persecuted  by  Saul,  forced  to  fly  to  the  Philistines,  and 
sometimes  to  hide  himself  in  the  rocks  and  caves  of  the  earth.  It  is  very  likely 
(saith  he)  that  he  had  the  book  of  God's  law  with  him,  by  the  reading  of  which 
he  mitigated  and  allayed  his  sorrows,  and  kept  himself  pure  from  communicating 
with  the  heathen  in  their  superstitions.  The  Greek  scholiasts  say  that  David 
uttered  these  words  when  driven  from  Saul,  and  compelled  to  live  among  the 
Philistines,  etc.  For  he  would  have  been  allured  to  have  communicated  with  them 
in  their  impieties  had  he  not  carried  about  him  the  meditation  of  the  word  of  God. 

The  word  of  God  delighted  in  is  the  afflicted  saint's  antidote  against  ruin  and 
destruction.  The  word  of  God  is  the  sick  saint's  salve,  the  dying  saint's  cordial,  a 
precious  medicine  to  keep  God's  people  from  perishing  in  time  of  affliction.  This 
upheld  Jacob  from  sinking,  when  his  brother  Esau  came  furiously  marching  to 
destroy  him  (Gen.  xxxii.  12).  He  pleaded,  "  And  thou  saidst,  I  will  surely  do  thee 
good,"  etc.  Thus  the  promise  of  God  supported  him.  This  also  upheld  Joshua 
and  enabled  him  courageously  to  fight  the  Lord's  battles,  because  God  had  said. 
"  He  would  never  leave  him  nor  forsake  him  "  (Josh.  i.  5).  Melancthon  saith  that 
the  Landgrave  of  Hesse  told  him  at  Dresden  that  it  had  been  impossible  for  him 
to  have  borne  up  under  the  manifold  miseries  of  so  long  an  imprisonment,  Nisi 
habuisset  consolationem  verbo  divino  in  suo  corde,  but  for  the  comfort  of  the  Scriptures 
in  his  heart. — Edmund  Calamy  (1600 — 1666),  in  "The  Godly  Man's  Ark." 

Verse  92. — Certainly  the  reading  of  most  part  of  the  Scriptures  must  needs 
be  a  very  comfortable  thing  ;  and  I  think  a  godly  heart  (disposed  as  it  ought  to 


324  EXPOSITIONS    OF    THE    PSALMS. 

be)  can  hardly  tell  how  to  be  sad  while  it  does  it.  For  what  a  comfort  is  it  for  a 
man  t<5  read  an  earthly  father's  letters  sent  to  him,  though  they  were  written  long 
ago  ?  With  what  care  do  we  keep  such  letters  in  our  chests  ?  With  how  much 
delight  do  we  ever  and  anon  take  them  out  and  look  upon  them  ?  and  with  how 
much  sorrow  do  we  lose  them  ?  Is  my  love  to  my  earthly  father  so  great,  and 
shall  my  love  to  my  heavenly  Father  be  less  ?  Can  my  heart  choose  but  rejoice 
and  my  bones  flourish  like  an  herb,  as  oft  as  I  look  upon  my  Redeemer's  last  will 
and  testament,  whereby  I  know  that  he  gave  me  so  much,  and  that  he  doth  so 
much  for  me  continually,  and  that  I  shall  be  ever  with  him  ? 

How  is  David  ever  and  anon  talking  of  his  delight  in  the  law  of  God,  and  in  his 
statutes  and  testimonies.  It  was  to  him  instead  of  all  other  delights  ;  standing 
by  him  when  all  delights  else  left  him  ;  "  Unless  thy  law  had  been  my  delight  (or,  my 
very  great  delight),  I  should  then  have  perished  in  mine  affliction,"  ver.  92.  Let  princes 
sit  and  speak  against  him  never  so  much  ;  yet  will  he  meditate  in  God's  statutes, 
ver.  23.  Let  him  have  never  so  many  persecutors  and  enemies ;  yet  will  he  not 
decline  from  God's  testimonies,  ver.  157.  Let  him  be  in  a  strange  place,  there  shall 
God's  statutes  be  his  song,  ver.  54.  Let  him  be  a  stranger  in  the  earth  all  his  life ; 
so  that  he  be  not  a  stranger  to  God's  commandments  he  cares  not,  ver.  19.  Although 
he  should  have  never  so  much  contempt  cast  upon  him,  yet  will  he  not  forget  God's 
precepts,  ver.  141.  Although  his  soul  should  be  continually  in  his  hand,  yet  that 
should  not  make  him  forget  God's  law.  Yea,  although  he  became  like  a  bottle  in 
the  smoke,  yet  will  he  not  forget  God's  precepts,  ver.  83.  And  therefore  was  it 
that  he  rejoiced,  because  he  had  been  afflicted  upon  this  account,  that  it  made  him 
learn  God's  statutes.  He  cared  for  no  other  wealth.  "Thy  testimonies  have  I  taken 
as  an  heritage  for  ever :  for  they  are.  the  rejoicing  of  my  heart,"  ver.  111.  Neither 
cared  he  much  for  life,  but  only  to  keep  God's  word,  ver.  17.  Whatever  he  had 
said  before,  or  meant  to  say  next,  he  still  cries,  "Teach  me  thy  statutes,"  and,  "/  have 
longed  for  thy  precepts,"  etc.  ;  or  some  such  expression  or  other.  He  could  not 
forbear  to  speak  of  them,  for  they  were  still  before  him,  ver.  30.  No  wonder,  then, 
that  he  meditated  upon  them  so  often,  as  he  saith  he  did.  "0  how  I  love  thy  law ! 
it  is  my  meditation  all  the  day,"  ver.  97.  And  "Thy  testimonies  are  my  meditation/' 
ver.  99.  God's  commandments  were  to  David  sweeter  in  his  mouth  than  honey, 
to  talk  and  discourse  of  them,  ver.  103. — Zachary  Bogan,  1653. 

Verse  92. — The  persons  to  whose  delight  the  word  of  God  actually  conduces 
are  the  children  of  God,  and  none  else.  None  but  they  are  prepared  to  take  in  the 
consolation  of  the  word. 

1.  As  they  only  are  spiritually  enlightened  to  discern  the  great  and  comfortable 
things  contained  in    it,  enlightened  in    a  manner   in  which  no  others  are  :    "  The 
natural  man  receiveth  not  the  things  of  the  Spirit  of  God,  for  they  are  foolishness 
unto  him  :    neither  can  he  know  them,  because  they  are  spiritually  discerned  " 
(1  Cor.  ii.  14). 

2.  As  they  have  the  highest  value  for  the  word  of  God,  this  prepares  them  for 
receiving  consolation  from  it. 

3.  As  they  have  their  hearts  and  ways  suited  to  the  word  of  God,  this  is  another 
reason  of  the  delight  they  fetch  from  it.     "  For  they  that  are  after  the  flesh  do 
mind  the  things  of  the  flesh,"  and  take  pleasure  in  them  ;   "  but  they  that  are  after 
the  Spirit  the  things  of  the  Spirit  "  (Rom.  viii.  5).     The  comforts  of  the  word  are 
spiritual ;    and  only  the  spiritual  heart,  as  it  is  renewed  by  grace,  can  taste  and 
relish  them.     The  delight  which  the  people  of  God  have  from  the  word,  is  a  privilege 
peculiar  to  themselves  :    and  this  word  hath  enough  to  give  delight  to  all  of  their 
number.— Daniel  Wilcox,  1676—1733. 

Verse  92. — "My  delights."  The  word  signifieth  delights  in  the  plural  number. 
Many  were  the  sorrows  of  David's  life  ;  but  against  them  all  he  found  as  many 
comforts  and  delectations  in  God's  word.  With  such  variety  of  holy  wisdom  hath 
God  penned  his  word,  that  it  hath  convenient  comfort  for  every  state  of  life,  and 
therefore  the  children  of  God  account  nothing  so  dear  as  it ;  they  prefer  it  to  their 
appointed  food. —  William  Cowper. 

Verse  92. — "Thy  law  .  .  .  my  delights  .  .  .  in  mine  affliction."  I  happened  to 
be  standing  in  a  grocer's  shop  one  day  in  a  large  manufacturing  town  in  the  west 
of  Scotland,  when  a  poor,  old,  frail  widow  came  in  to  make  a  few  purchases.  There 
never  was,  perhaps,  in  that  town  a  more  severe  time  of  distress.  Nearly  every 
loom  was  stopped.  Decent  and  respectable  tradesmen  who  had  seen  better  days, 
were  obliged  to  subsist  on  public  charity.  So  much  money  per  day  (but  a  trifle 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  89  TO  96.         325 

at  most)  was  allowed  to  the  really  poor  and  deserving.  The  poor  widow  had 
received  her  daily  pittance,  and  she  had  now  come  into  the  shop  of  the  grocer  to 
lay  it  out  to  the  best  advantage.  She  had  but  a  few  coppers  in  her  withered  hands. 
Carefully  did  she  expend  her  little  stock — a  pennyworth  of  this  and  the  other 
necessary  of  life  nearly  exhausted  all  she  had.  She  came  to  the  last  penny,  and 
with  a  singular  expression  of  heroic  contentment  and  cheerful  resignation  on  her 
wrinkled  face,  she  said,  "  Now  I  must  buy  oil  with  this,  that  I  may  see  to  read  my 
Bible  during  these  long  dark  nights,  for  it  is  my  only  comfort  now  when  every 
other  comfort  has  gone  away." — Alexander  Wallace,  in  "The  Bible  and  the  Working 
Classes,"  1853. 

Verse  92. — This  verse  I  may  call  a  Perfume  against  the  Plague  ;  The  Sick  Man's 
Salve  ;  The  Afflicted  Man's  Consolation  ;  and  a  blessed  Triumph,  in  and  over  all 
troubles. — Richard  Greenham. 

Verse  93. — "/  will  never  forget  thy  precepts,"  etc.  Forgetfulness  must  be  striven 
against  in  every  possible  way,  lest  it  should  gradually  creep  in,  through  ingratitude, 
old  age,  weakness  of  mind,  or  other  overwelming  cares.  See  verses  16,  61,  83. — 
Martin  Geier. 

Verse  93. — "/  will  never  forget  thy  precepts,"  etc.  This  afflicted  good  man  is 
now  comforted  ;  his  comfort  came  from  his  delight  in  God's  law  ;  he  thinks  of  it, 
he  feels  the  force  of  it,  and  therefore  to  the  end  that  he  might  ever  receive  the  like 
comforts,  he  will  bind  himself  by  a  promise  to  the  Lord  that  he  will  never  forget 
his  precepts  ;  adding  a  reason,  namely,  that  they  were  to  him  spirit  and  life. 

"With  them  hast  thou  quickened  me."  Quickened  he  was,  as  he  saith,  by  God, 
but  yet  also  by  the  word,  soundly  preached,  savingly  understood,  and  particularly 
applied  to  the  conscience.  Thus  then  doth  the  power  of  Christ's  death  make  us  to 
walk  on  in  newness  of  life.  No  aqua  vitse,  or  celestis,  like  unto  this,  by  which  we 
have  inward  peace  of  conscience,  and  an  outward  obedience  to  God's  commandments. 
David  rejoiced  in  this  blessing,  so  ought  we  :  we  desire  to  be  ever  quick,  and  cheerful 
to  all  good  duties  ;  it  is  only  God,  by  his  Spirit,  in  the  word,  that  can  give  it. — 
Richard  Greenham. 

Verse  93. — "With  them  thou  hast  quickened  me."  The  quickening  Spirit  delights 
to  work  by  means  of  the  word  ;  but  though  the  word  be  the  means,  yet  the  benefit 
comes  from  God  :  "  For  with  them  thou  hast  quickened  me."  Life  comes  from 
the  fountain  of  life.  The  gospel  is  a  sovereign  plaster  ;  but  it  is  God's  hand  that 
must  apply  it,  and  make  it  stick  ;  make  it  to  be  peace,  comfort,  and  quickening 
to  our  souls.  There  is  a  double  quickening,  when,  from  dead,  we  are  made  living  ; 
or  when,  from  cold,  and  sad,  and  heavy,  we  are  made  lively  ....  and  so  not  only  have 
life,  but  enjoy  it  more  abundantly,  according  to  Christ's  gracious  promise  (John 
x.  10)  ;  that  they  may  be  living,  lively,  kept  still  in  vigour.  Now,  this  second 
quickening  may  be  taken,  either  more  largely,  for  the  vitality  of  grace  ;  or,  strictly, 
for  actual  comfort.  Largely  taken  ;  so  God  quickens  by  increasing  the  life  of 
grace  ;  either  internally,  by  promising  the  life  of  grace  ;  or  morally  and  externally, 
by  promising  the  life  of  glory.  More  strictly,  his  quickening  may  be  taken  for  comfort 
and  support  in  his  affliction  ;  so  it  is  likely  to  be  taken  here  :  he  had  said  immediately 
before,  "  Unless  thy  law  had  been  my  delights,  I  should  then  have  perished  in  my 
affliction  " ;  and  now,  "  I  will  never  forget  thy  precepts,  for  with  them  thou  hast 
quickened  me."  It  was  great  comfort  and  support  to  him  ;  and  therefore  he  should 
prize  the  word  as  long  as  he  lived. — Thomas  Manton. 

Verse  93. — "Thou  hast  quickened  me."  Leave  not  off  reading  the  Bible  till 
you  find  your  hearts  warmed.  Read  the  word,  not  only  as  a  history,  but  labour 
to  be  affected  with  it.  Let  it  not  only  inform  you,  but  inflame  you.  "  Is  not  my 
word  like  a  fire  ?  saith  the  Lord  "  :  Jer.  xxiii.  29.  Go  not  from  the  word  till  you 
can  say  as  those  disciples,  "  Did  not  our  hearts  burn  within  us  ?  "  Luke  xxiv.  32. — 
Thomas  Watson. 

Verse  94. — "I  am  thine,  save  me."  David,  a  man  alter  God's  own  heart,  would 
be  saved,  but  not  after  the  manner  of  the  men  of  tills  world,  that  would  be  saved 
to  be  their  own  and  to  enjoy  themselves  at  their  own  will  ;  but  he  in  being  saved 
would  be  God's,  and  at  his  disposing  :  "/  am  thine,  saw  me." 

There  is  a  threefold  strength  in  this  argument. 

1.  The  law  of  nature,  which  obligeth  a  father  to  be  good  to  his  child,  the  husband 
to  his  wife,  etc.,  and  God  hath  subjected  himself  more  unto  the  law  of  nature,  he 


326  EXPOSITIONS    OF    THE    PSALMS. 

lies  more  under  it,  than  any  of  these  ;  and  doth  more  perfectly,  fully,  and  gloriously 
fulfil  this  law  of  nature  than  any  ;  there  is  no  father  like  him,  no  friend,  no  husband 
like  him.  "  Can  a  woman  forget  her  sucking  child  ?  yet  will  I  not  forget  thee  :  " 
Isai.  xlix.  15.  A  mother  can  hardly  do  it ;  nature  teacheth  her  to  have  bowels, 
and  a  merciful  remembrance  towards  her  child  ;  much  more  will  I,  saith  God. 

2.  When  we  can  say  to  God,  "/  am  thine,"  we  plead  the  covenant  which  God  hath 
made  with  us,  wherein  he  is  become  our  father  and  friend  :    and  this  is  that  which 
was  pleaded  in  Isai.  Ixiii.  16  :    "  Doubtless  thou  art  our  father,  though  Abraham 
be  ignorant  of  us,  and  Israel  acknowledge  us  not  (because  they  are  gone,  and  so  have 
no  cognizance  of  us  now) ;    yet  thou,  O  Lord,  art  our  Father,  our  Redeemer  ;   thy 
name  is  from  everlasting."     See  what  a  conclusion  here  is  made  ;    doubtless  thou 
art  our  Father,  and  therefore  we  call  to  thee  for  help. 

3.  There  is  this  encouragement  and  strength  that  the  spirit  of  a  man  receives 
in  thus  arguing  with  God,  that  if  he  can  say  in  truth,  "I  am  thine,"  God  much  more 
will  say  to  the  creature,  "I  am  thine."     If  we  have  so  much  love  to  offer  ourselves  to 
God,  to  become  his  ;   much  more  will  the  love  of  God  make  him  to  become  ours ; 
for  God  loves  first,  and  most,  and  surest.     If  mine  heart  rise  toward  God,  much 
more  is  the  heart  of  God  toward  me  ;   because  there  love  is  in  the  fountain.     Never 
did  a  spouse  speak  to  her  husband,  whom  her  soul  loved  to  the  highest,  more  willingly, 
and  say,  "/  am  thine,"  than  the  spirit  of  an  upright  man  saith  to  God,  "Lord,  I  am 
thine."     And  he  loves  him  with  a  love  of  thankfulness.     Hast  thou  given  thyself 
to  me,  saith  he,  and  shall  I  then  withhold  myself  from  thee?     Hast  thou,  who 
art  so  great,  done  all  this  for  me,  and  shall  I  stand  out  against  thee  ?     The  gracious 
man  will  willingly  acknowledge  himself  to  be  the  Lord's.     The  saints  often  do 
this  :    David  above  twenty  times  comes  with  this  acknowledgment  in  this  Psalm, 
and  in  Psalm  cxvi.  16  :    "I  am  thy  servant ;   I  am  thy  servant."     To  say  it  once  was 
not  enough  ;    he  saith  it  again,  to  show  the  sincerity  of  his  spirit,  and  to  witness 
that  his  heart  was  fully  pleased  with  this,  that  he  was  not  his  own,  but  the  Lord's. 
The   knowledge  of  our  interest  in  God  doth  much  further  our  approaches  to  God. 
When  a  man  is  once  assured,  and  can  say  with  a  clear  spirit,  "/  am  thine,"  he  will 
naturally  cry,  "Save  me."     Such  a  man  is  a  man  of  prayer,  he  is  much  in  addresses 
to  God,  and  conversing  with  him. — Joseph  Symonds,  1653. 

Verse  94. — "I  am  thine."  This  is  an  excellent  motive  to  draw  from  the  Lord 
help  in  trouble, — "/  am  thine."  Thine  by  creation,  I  was  made  by  thee  ;  thine  by 
adoption,  I  was  assigned  over  to  thee  ;  thine  by  donation,  I  was  given  to  thee ; 
thine  by  marriage,  I  was  espoused  to  thee  ;  thine  by  redemption,  I  was  purchased 
by  thee  ;  thine  by  stipulation,  I  have  vowed  myself  unto  thee. — Richard  Greenham. 

Verse  94. — "For  I  have  sought  thy  precepts."  See  here  how  David  qualifies 
his  protestation  :  from  his  earnest  affection  to  the  word  of  God,  he  proves  that 
he  was  God's  man  and  not  his  own  servant.  It  is  not  words,  but  affections  and 
actions  which  must  prove  us  to  be  the  Lord's.  Tuus  sum,  quia  id  solum  quod  tuum 
est  qusesivi :  I  am  thine  because  I  sought  nothing  but  that  which  is  thine,  and  how 
I  might  please  thee.  Mihi  in  tuis  justificationibus  est  omne  patrimonium  :  in  the 
observance  of  thy  precepts  is  all  my  patrimony. — William  Cowper. 

Verse  95. — "The  wicked  have  waited  for  me  to  destroy  me."  Two  things  again 
he  notes  in  his  enemies  ;  diligence,  in  waiting  all  occasions  whereby  to  do  him 
evil ;  and  cruelty  without  mercy,  for  their  purpose  was  to  destroy  him  :  wherein, 
still  we  see  how  restless  and  insatiable  is  the  malice  of  the  wicked  against  the  godly. 
Daniel's  preservation  in  the  lions'  den  was  a  great  miracle  ;  but  it  is  no  less  a 
marvellous  work  of  God,  that  the  godly  who  are  the  flock  of  Christ,  are  daily  preserved 
in  the  midst  of  the  wicked,  who  are  but  ravening  wolves,  and  thirst  for  the  blood 
of  the  saints  of  God,  having  a  cruel  purpose  in  their  heart  if  they  might  perform 
it,  utterly  to  destroy  them. — William  Cowper. 

Verse  95. — "But  I  will  consider  thy  testimonies."  It  was  a  grievous  temptation 
to  be  sought  for  to  be  given  up  to  slaughter,  but  a  greater  mercy  to  consider  God's 
testimonies,  even  then  when  his  life  was  sought  for.  Had  it  not  been  for  the  con 
sideration  of  God's  testimonies,  a  thousand  to  one  he  had  fallen  away. — Richard 
Greenham. 

Verse  96. — "/  have  seen  an  end  of  all  perfection,"  etc.  These  words  are 
variously  rendered  and  understood  by  interpreters,  who  in  this  variety  do  very 
much  conspire  and  agree  in  the  same  sense.  The  Chaldee  Paraphrase  renders 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   89   TO   96.         327 

the  words  thus,  "/  have  seen  an  end  of  all  things  about  which  I  have  employed  my 
care  ;  but  thy  commandment  is  very  large."  The  Syriac  version  thus,  "/  have  seen 
an  end  of  all  regions  and  countries  "  (that  is,  I  have  found  the  compass  of  the  habitable 
world  to  be  finite  and  limited)  "but  thy  commandment  is  of  a  vast  extent."  Others 
explain  it  thus,  "/  have  seen  an  end  of  all  perfection,"  that  is,  of  all  the  things  of  this 
world  which  men  value  and  esteem  at  so  high  a  rate  ;  of  all  worldly  wisdom  and 
knowledge,  of  wealth,  and  honour,  and  greatness,  which  do  all  perish  and  pass 
away;  "  but  thy  law  is  eternal,  and  still  abideth  the  same";  or,  as  the  Scripture 
elsewhere  expresses  it,  "  The  word  of  the  Lord  endureth  for  ever." — John  Tillotson, 
1630—1694. 

Verse  96. — "/  have  seen  an  end  of  all  perfection."  Poor  perfection  which  one  sees 
an  end  of  1  Yet  such  are  all  those  things  in  this  world  which  pass  for  perfections. 
David  in  his  time  had  seen  Goliath,  the  strongest,  overcome  ;  Asahel,  the  swiftest, 
overtaken  ;  Ahithophel,  the  wisest,  befooled  ;  Absalom,  the  fairest,  deformed. — 
Matthew  Henry. 

Verse  96. — "/  have  seen  an  end  of  all  perfection,"  etc.  The  Psalmist's  words 
offer  us  a  double  comfort  and  encouragement.  We  may  read  them  in  two  ways  : 
(1)  "  I  have  seen  an  end  of  all  perfection  ;  for  thy  commandment  is  exceeding 
broad  "  ;  and  (2)  "  I  have  seen  an  end  of  all  perfection,  but  thy  commandment 
is  exceeding  broad." 

Read  in  the  first  way,  they  suggest  the  animating  thought,  that  our  haunting 
consciousness  of  imperfection  springs  from  the  bright  and  awful  perfection  of  the 
Law  we  are  bent  on  obeying,  of  the  ideal  we  have  set  before  us.  It  is  not  because 
we  are  worse  than  those  who  are  without  law,  or  who  are  a  law  unto  themselves, 
that  we  are  restless  and  dissatisfied  with  ourselves  ;  but  because  we  measure  both 
ourselves  and  our  fellows  by  the  lofty  standard  of  God's  commandment.  It  is  because 
that  commandment  is  so  broad,  that  we  cannot  embrace  it ;  it  is  because  it  is  so 
high,  that  we  cannot  attain  to  it ;  it  is  because  it  is  so  perfect,  that  we  cannot  perfectly 
obey  it. 

But  we  may  read  the  verse  in  another  way,  and  still  derive  comfort  and 
encouragement  from  it.  We  may  say  :  "  I  have  seen  an  end  of  all  perfection  in 
myself,  and  in  the  world  ;  but  thy  commandment  is  exceeding  broad  :  that  is  perfect, 
though  7  am  imperfect,  and  in  its  perfection  I  find  the  promise  of  my  own."  For 
shall  God  give  a  law  for  human  life,  and  that  law  remain  for  ever  unfulfilled  I 
Impossible  1  "  The  gifts  of  God  are  without  repentance  " — irreversible,  never  to  be 
lessened  or  withdrawn.  His  purpose  is  not  to  be  made  of  none  effect  by  our 
weaknesses  and  sins.  In  the  Law  he  has  shown  us  what  he  would  have  us  to  be. 
And  shall  we  never  become  what  he  would  have  us  to  be  ?  Can  the  Law  remain 
for  ever  without  any  life  that  corresponds  to  it  and  fulfils  it  ?  Nay,  God  will  never 
take  back  the  fair  and  perfect  ideal  of  human  life  depicted  in  his  Law,  never  retract 
his  purpose  to  raise  the  life  of  man  till  it  touches  and  fulfils  its  ideal.  And  so  the 
very  Law  which  is  our  despair  is  our  comfort  also  ;  for  if  that  be  perfect  we  must 
become  perfect ;  its  perfection  is  the  pledge  of  ours. — From  "The  Expositor,"  1876. 
Verse  96. — "/  have  seen  an  end  of  all  perfection."  David's  natural  eye  had  seen 
the  end  of  many  human  perfections,  and  the  eye  of  his  understanding  saw  the  end 
of  them  all.  He  had  seen  some  actually  end,  and  he  saw  that  all  must  end.  Adam 
did  not  continue  in  that  perfection  which  had  no  imperfection  in  it ;  how  then 
shall  any  of  his  children  continue  in  what  is  at  best  an  imperfect  perfection  ? — 
Abraham  Wright. 

Verse  96. — "/  have  seen  an  end,"  etc.  The  laws  of  Lycurgus  among  the  Grecians, 
and  of  Numa  among  the  Romans,  had  somewhat  of  good  in  them,  but  not  all ; 
prohibited  somewhat  that  was  evil,  but  not  all  that  was  evil.  But  the  Christian 
religion  is  of  a  larger  extent,  both  in  its  precepts  and  prohibitions  :  "/  have  seen  an 
end  of  all  perfection  :  but  thy  commandment  is  exceeding  broad."  A  man  with  the 
eye  of  his  body  may  behold  an  end  of  many  worldly  perfections,  of  many  fair  estates, 
great  beauties,  large  parts,  hopeful  families  ;  but  a  man  with  the  eye  of  his  soul 
(or  by  faith)  may  see  an  end  of  all  earthly  perfections.  He  may  see  the  world  in 
a  flame,  and  all  its  pomp  and  pride,  and  glory,  and  gallantry,  and  crowns  and 
sceptres,  and  riches,  and  treasures,  turned  into  ashes.  He  may  see  the  heavens 
passing  away  like  a  scroll,  and  the  elements  melting  with  fervent  heat,  and  the 
earth,  with  the  things  thereon,  consumed  ;  and  all  its  perfections,  which  men  doated 
so  much  on,  vanished  into  smoke  and  nothing.  It  is  easy  to  see  to  the  end  of  all 
terrene  perfections,  but  It  is  difficult,  yea,  impossible,  to  see  to  the  end  of  divine 


328  EXPOSITIONS    OF    THE    PSALMS. 

precepts :  "But  thy  commandments  are  exceeding  broad,"  of  a  vast  latitude,  beyond 
our  apprehension.  They  are  so  deep  that  none  can  fathom  them,  Ps.  xxxvi.  6, 
so  high  that  they  are  established  in  heaven,  Ps.  cxix.  48  ;  so  long  that  they  endure 
for  ever,  2  Pet.  i.  ;  and  so  broad,  that  none  can  measure  them.  They  are  not  only 
"broad,"  but  "exceeding  broad  "  :  "  higher  than  heaven,  longer  than  the  earth, 
broader  than  the  sea."  The  commands  of  God  reach  the  inward  parts,  the  most 
secret  motions  and  retired  recesses  of  the  soul.  They  reach  all  the  privy  thoughts, 
they  pierce  even  to  the  dividing  asunder  of  soul  and  spirit,  and  of  the  joints  and 
marrow,  and  discern  the  thoughts  and  intents  of  the  heart,  Heb.  iv.  12.  They  reach 
to  all  our  actions  ;  to  those  that  seem  smallest  and  of  less  concernment,  as  well 
as  to  those  that  are  greater  and  of  more  concernment. — George  Swinnock. 

Verse  96. — "Thy  commandment  is  exceeding  broad."  As  there  is  more  mercy 
in  the  gospel  than  we  are  able  to  comprehend,  so  there  is  more  holiness  in  the  law 
than  we  are  able  to  comprehend.  No  man  ever  saw  into  the  depths  of  that  righteous 
ness.  There  is  an  infinite  holiness  in  the  law.  "/  have  seen  an  end  of  all  perfection  : 
but  thy  commandment  is  exceeding  broad."  He  speaks  not  in  the  concrete,  I  have 
seen  an  end  of  perfect  things,  but  in  the  abstract,  "  an  end  of  perfection,"  I  have 
come  to  the  outside  or  to  the  very  bottom  of  all  (a  man  may  soon  travel  through 
all  the  perfections  that  are  in  the  world,  and  either  see  their  end,  or  see  that  they 
end) ;  "but  thy  commandment  is  exceeding  broad,"  that  is,  it  is  exceedingly  broader 
than  any  of  these  perfections  ;  I  cannot  see  the  end  of  it,  and  I  know  it  shall  never 
have  an  end.  There  is  a  vastness  of  purity  and  spiritualness  in  the  law. — Joseph 
Caryl. 

Verse  96. — "Thy  commandment  is  exceeding  broad."  It  is  so  by  the  compre 
hensive  applicableness  of  its  grand,  simple  rules.  "  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  soul,  and  strength,  and  thy  neighbour  as  thyself." 
It  is  so  by  the  ample  order  of  its  special  injunctions.  Where  is  there  a  spot  without 
a  signal  of  the  divine  will  ?  It  is  so  by  laying  an  authoritative  hand  on  the  first 
principles  and  origin  from  which  any  thing  can  proceed,  in  human  spirit  and  action  ; 
then  it  reaches  to  all  things  that  do  or  can  proceed  thence.  It  asserts  a  jurisdiction 
over  all  thought  and  inward  affection.  All  language  is  uttered  under  this  same 
Jurisdiction.  All  that  the  world  and  each  man  is  in  action  about.  And  even  over 
what  is  not  done  it  maintains  its  authority,  and  pronounces  its  dictates  and  judg 
ments.  It  is  a  positive  thing  with  respect  to  what  is  negative,  omission,  non-existence. 
Like  the  divine  government  in  the  material  world,  over  the  wastes,  deserts,  and  barren 
sands.  And  from  these  spaces  of  nothing  (as  it  were)  it  can  raise  up  substantial 
forms  of  evil,  of  sin,  in  evidence  against  men.  As  at  the  resurrection  men  will  rise 
from  empty  wastes,  where  it  would  not  have  been  suspected  that  any  were  concealed. 
Let  a  man  look  back  on  all  his  omissions,  and  think  what  the  divine  law  can  raise 
from  them  against  him.  Thus  the  law  in  its  exceeding  breadth,  is  vacant  nowhere  ; 
it  is  not  stretched  to  this  wide  extent  by  chasms  and  void  spaces.  If  a  man  could 
find  one  such,  he  might  there  take  his  position  for  sin  with  impunity,  if  not  with 
innocence. — John  Foster,  1768 — 1843. 

Verse  96. — "Thy  commandment  is  exceeding  broad."  In  the  popular  religious 
literature  of  the  present  times,  the  terms  "  broad  "  and  "  free  "  are  of  frequent 
occurrence.  The  fascination  that  surrounds  them  is  enhanced  by  the  use,  at  the 
same  time,  of  their  opposites,  "  narrow  "  and  "  bigoted."  By  an  adroit  manipula 
tion  of  these  terms  and  their  equivalents,  the  heterodoxy  of  the  day  is  labouring 
to  stamp  out  the  doctrine  and  spirit  of  the  evangelical  faith,  and  to  allure  the  Christian 
multitude  within  the  influence  of  the  spreading  rationalistic  drift.  Going  to  the 
market  where  the  heterodox  wares  are  exhibited  with  labels  so  attractive,  the 
unsuspecting  purchaser  soon  discovers  that  "  their  vine  is  of  the  vine  of  Sodom, 
and  of  the  fields  of  Gomorrah  :  their  grapes  are  grapes  of  gall,  their  clusters  are 
bitter."  Is  the  time  not  come  when  the  adherents  of  the  true  faith  should  make 
an  effort  to  wrest  from  their  opponents  the  monopoly  in  the  use  of  these  terms, 
which  they  seem  desirous  of  establishing  for  themselves  ?  Those  who,  in  the  spirit 
of  their  Master,  abide  most  closely  by,  and  contend  most  tenaciously  for,  the  whole 
faith  that  has  been  delivered  to  the  saints,  must  be  the  most  liberal-minded  and 
catholic  ;  and  those  who  forsake  the  "  old  paths  "  must,  in  proportion  to  the  extent 
of  their  departures,  become  contracted  in  their  mental  grasp,  and  narrow  in  their 
souL  Is  not  the  Bible — the  whole  Bible — the  only  manual  of  Broad-churchism 
in  its  truest  and  highest  sense  ?  Is  not  the  revelation  of  God's  Son  in  us,  the  great 
soul-expanding  power  ?  "  If  the  Son  shall  make  you  free,  ye  shall  be  free  indeed." 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   89   TO   96.       329 

Must  we  not  Infer,  from  the  words  of  Christ,  "  Ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free,"  that  the  mind  which  apprehends  the  truth  is  a  home  of  mental 
liberty  ?  Does  not  strict  conformity  of  the  life  to  God's  law  produce  real  breadth 
of  character?  For  "Thy  commandment  is  exceeding  broad."  Is  not  the  gospel 
system  the  only  true  Broad-churchism — "  the  perfect  law  of  liberty  "  ?  Is  not 
the  believer — and  the  more  so  in  proportion  to  the  strength  of  his  faith — the  only 
true  Broad-churchman,  "increasing  with  the  increase  of  God,"  "filled  with  all 
the  fulness  of  God  "  ? — James  Kerr,  in  "The  Modern  Scottish  Pulpit,"  1880. 

Verse  96. — "Exceeding  broad."  Notwithstanding  many  things  do  show  the 
way  of  life  to  be  narrow,  yet  unto  the  godly  man  it  is  a  way  of  great  breadth  ;  though 
not  for  sin,  yet  for  duty  and  delight.  He  makes  haste  and  progress  in  it. — Robert 
Trail,  1642—1716. 

Verse  96. — Take  notice  that  the  law,  which  is  your  mark,  is  exceeding  broad. 
And  yet  not  the  more  easy  to  be  hit  ;  because  you  must  aim  to  hit  it,  in  every  duty 
of  it,  with  a  performance  of  equal  breadth,  or  else  you  cannot  hit  it  at  all. — Stephen 
Marshall. 


330  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF    VERSES   97   TO    104. 

/~\  HOW  love  I  thy  law  !   it  is  my  meditation  all  the  day. 

^^       98  Thou  through  thy  commandments  hast   made   me  wiser   than 

mine  enemies  :  for  they  are  ever  with  me. 

99  I  have  more  understanding  than  all  my  teachers  :  for  they  testimonies 
are  my  meditation. 

100  I  understand  more  than  the  ancients,  because  I  keep  thy  precepts. 

10 1  I  have  refrained  my  feet  from  every  evil  way,  that  I  might  keep 
thy  word. 

102  I  have  not  departed  from  thy  judgments  :   for  thou  hast  taught  me. 

103  How  sweet  are  thy  words  unto  my  taste  !   yea,  sweeter  than  honey 
to  my  mouth  ! 

104  Through  thy  precepts  I  get  understanding :    therefore  I  hate  every 
false  way. 

97.  "0  how  love  I  thy  law !  "     It  is  a  note  of  exclamation.     He  loves  so  much 
that  he  must  express  his  love,  and  in  making  the  attempt  he  perceives  that  it  is 
inexpressible — and  therefore  cries,   "  O   how   I  love  1  "     We  not  only  reverence 
but  love  the  law,  we  obey  it  out  of  love,  and  even  when  it  chides  us  for  disobedience 
we  love  it  none  the  less.     The  law  is  God's  law,  and  therefore  it  is  our  love.     We 
love  it  for  its  holiness,  and  pine  to  be  holy  ;   we  love  it  for  its  wisdom,  and  study 
to  be  wise  ;   we  love  it  for  its  perfection,  and  long  to  be  perfect.     Those  who  know 
the  power  of  the  gospel  perceive  an  infinite  loveliness  in  the  law  as  they  see  it  fulfilled 
and  embodied  in  Christ  Jesus.     "It  is  my  meditation  all  the  day."     This  was  both 
the  effect  of  his  love  and  the  cause  of  it.     He  meditated  in  God's  word  because 
he  loved  it,  and  then  loved  it  the  more  because  he  meditated  in  it.     He  could  not 
have  enough  of  it,  so  ardently  did  he  love  it  :   all  the  day  was  not  too  long  for  his 
converse  with  it.     His  matin  prayer,  his  noonday  thought,  his  evensong  were  all 
out  of  Holy  Writ ;    yea,  in  his  worldly  business  he  still  kept  his  mind  saturated 
with  the  law  of  the  Lord.     It  is  said  of  some  men  that  the  more  you  know  them 
the  less  you  admire  them  ;    but  the  reverse  is  true  of  God's  word.     Familiarity 
with  the  word  of  God  breeds  affection,  and  affection  seeks  yet  greater  familiarity. 
When  "  thy  law,"  and  "  my  meditation  "  are  together  all  the  day,  the  day  grows 
holy,  devout,  and  happy,  and  the  heart  lives  with  God.     David  turned  away  from 
all  else  ;  for  in  the  preceding  verse  he  tells  us  that  he  had  seen  an  end  of  all  perfec 
tion  ;   but  he  turned  in  unto  the  law  and  tarried  there  the  whole  day  of  his  life  on 
earth,  growing  henceforth  wiser  and  holier. 

98.  "Thou  through  thy  commandments  hast  made  me  wiser  than  mine  enemies." 
The  commands  were  his  book,  but  God  was  his  teacher.     The  letter  can  make 
us  knowing,  but  only  the  divine  Spirit  can  make  us  wise.     Wisdom  is  knowledge 
put  to  practical  use.     Wisdom  comes  to  us  through  obedience  :    "  If  any  man  will 
do  his  will  he  shall  know  of  the  doctrine."     We  learn  not  only  from  promise,  and 
doctrine,  and  sacred  history,  but  also  from  precept  and  command  ;    in  fact,  from 
the  commandments  we  gather  the  most  practical  wisdom,  and  that  which  enables 
us  best  to  cope  with  our  adversaries.     A  holy  life  is  the  highest  wisdom  and  the 
surest  defence.     Our  enemies  are  renowned  for  subtlety,  from  the  first  father  of  them, 
the  old  serpent,  down  to  the  last  cockatrice  that  has  been  hatched  from  the  egg  ; 
and  it  would  be  vain  for  us  to  try  to  be  a  match  with  them  in  the  craft  and  mystery 
of  cunning,  for  the  children  of  this  world  are  in  their  generation  wiser  than  the 
children  of  light.     Wre  must  go  to  another  school  and  learn  of  a  different  instructor, 
and  then  by  uprightness  we  shall  baffle  fraud,  by  simple  truth  we  shall  vanquish 
deep-laid  scheming,  and  by  open  candour  we  shall  defeat  slander.     A  thoroughly 
straightforword  man,  devoid  of  all  policy,  is  a  terrible  puzzle  to  diplomatists  ;   they 
suspect  him  of  a  subtle  duplicity  through  which  they  cannot  see,  while  he,  indifferent 
to  their  suspicions,  holds  on  the  even  tenor  of  his  way,  and  baffles  all  their  arts. 
Yes,  "  honesty  is  the  best  policy."     He  who  is  taught  of  God  has  a  practical  wisdom 
such  as  malice  cannot  supply  to  the  crafty  ;  while  harmless  as  a  dove  he  also  exhibits 
more  than  the  serpent's  wisdom, 


PSALM   ONE   HUNDRED   AND    NINETEEN— VERSES   97   TO    104.       331 

"For  they  are  ever  with  me."  He  was  always  studying  or  obeying  the  command 
ments  ;  they  were  his  choice  and  constant  companions.  If  we  wish  to  become 
proficient  we  must  be  indefatigable.  If  we  keep  the  wise  law  ever  near  us  we  shall 
become  wise,  and  when  our  adversaries  assail  us  we  shall  be  prepared  for  them 
with  that  ready  wit  which  lies  in  having  the  word  of  God  at  our  fingers'  ends.  As 
a  soldier  in  battle  must  never  lay  aside  his  shield,  so  must  we  never  have  the  word 
of  God  out  of  our  minds  ;  it  must  be  ever  with  us. 

99.  "/  have  more  understanding  than  all  my  teachers."     That  which  the  Lord 
had  taught  him  had  been  useful  in  the  camp,  and  now  he  finds  it  equally  valuable 
in  the  schools.     Our  teachers  are  not  always  to  be  trusted  ;    in  fact,  we  may  not 
follow  any  of  them  implicitly,  for  God  holds  us  to  account  for  our  personal  judgments. 
It  behoves  us  then  to  follow  closely  the  chart  of  the  Word  of  God,  that  we  may 
be  able  to  save  the  vessel  when  even  the  pilot  errs.     If  our  teachers  should  be  in 
all  things  sound  and  safe,  they  will  be  right  glad  for  us  to  excel  them,  and  they 
will  ever  be  ready  to  own  that  the  teaching  of  the  Lord  is  better  than  any  teaching 
which  they  can  give  us.     Disciples  of  Christ  who  sit  at  his  feet  are  often  better  skilled 
in  divine  things  than  doctors  of  divinity.     "For  thy  testimonies  are  my  meditation." 
This  is  the  best  mode  of  acquiring  understanding.     We  may  hear  the  wisest  teachers 
and  remain  fools,  but  if  we  meditate  upon  the  sacred  word  we  must  become  wise. 
There  is  more  wisdom  in  the  testimonies  of  the  Lord  than  in  all  the  teachings  of 
men  if  they  were  all  gathered  into  one  vast  library.     The  one  book  outweighs  all 
the  rest. 

David  does  not  hesitate  to  speak  the  truth  in  this  place  concerning  himself, 
for  he  is  quite  innocent  of  self-consciousness.  In  speaking  of  his  understanding 
he  means  to  extol  the  law  and  the  Lord,  and  not  himself.  There  is  not  a  grain 
of  boasting  in  these  bold  expressions,  but  only  a  sincere  childlike  desire  to  set  forth 
the  excellence  of  the  Lord's  word.  He  who  knows  the  truths  taught  in  the  Bible 
will  be  guilty  of  no  egotism  if  he  believes  himself  to  be  possessed  of  more  important 
truth  than  all  the  agnostic  professors  buried  and  unburied. 

100.  "I  understand  more  than  the  ancients,  because  I  keep  thy  precepts."     The 
men  of  old  age,  and  the  men  of  old  time,  were  outdone  by  the  holier  and  more 
youthful  learner.     He  had  been  taught  to  observe  in  heart  and  life  the  precepts 
of  the  Lord,  and  this  was  more  than  the  most  venerable  sinner  had  ever  learned, 
more  than  the  philosopher  of  antiquity  had  so  much  as  aspired  to  know.     He  had 
the  word  with  him,  and  so  outstripped  his  foes  ;  he  meditated  on  it,  and  so  outran 
his  friends  ;    he  practised  it,  and  so  outshone  his  elders.     The  instruction  derived 
from  Holy  Scripture  is  useful  in  many  directions,  superior  from  many  points  of 
view,  unrivalled  everywhere  and  in  every  way.     As  our  soul  may  make  her  boast 
in  the  Lord,  so  may  we  boast  in  his  word.     "  There  is  none  like  it :    give  it  me," 
said  David  as  to  Goliath's  sword,  and  we  may  say  the  same  as  to  the  word  of  the 
Lord.     If  men  prize  antiquity  they  have  it  here.     The  ancients  are  had  in  high 
repute,  but  what  did  they  all  know  compared  with  that  which  we  perceive  in  the 
divine  precepts  ?     "  The  old  is  better  "  says  one  :    but  the  oldest  of  all  is  the  best 
of  all,  and  what  is  that  but  the  word  of  the  Ancient  of  days. 

101.  "I  have  refrained  my  feet  from  every  evil  way,  that  I  might  keep  thy  word." 
There  is  no  treasuring  up  the  holy  word  unless  there  is  a  casting  out  of  all  unholiness  : 
if  we  keep  the  good  word  we  must  let  go  the  evil.     David  had  zealously  watched 
his  steps  and  put  a  check  upon  his  conduct, — he  had  refrained  his  feet.     No  one 
evil  way  could  entice  him,  for  he  knew  that  if  he  went  astray  but  in  one  road  he  had 
practically  left  the  way  of  righteousness,  therefore  he  avoided   every  false  way. 
The  by-paths  were  smooth  and  flowery,  but  he  knew  right  well  that  they  were  evil, 
and  so  he  turned  his  feet  away,  and  held  on  along  the  straight  and  thorny  pathway 
which  leads  to  God.     It  is  a  pleasure  to  look  back  upon  self-conquests, — "  I  have 
refrained,"  and  a  greater  delight  still  to  know  that  we  did  this  out  of  no  mere  desire 
to  stand  well  with  our  fellows,  but  with  the  one  motive  of  keeping  the  law  of  the 
Lord.     Sin  avoided  that  obedience  may  be  perfected  is  the  essence  of  this  verse ; 
or  it  may  be  that  the  Psalmist  would  teach  us  that  there  is  no  real  reverence  for  the 
book  where  there  is  not  carefulness  to  avoid  every  transgression  of  its  precepts. 
How  can  we  keep  God's  word  if  we  do  not  keep  our  own  works  from  becoming 
vile? 

102.  "/  have  not  departed  from  thy  judgments  :   for  thou  hast  taught  me."     They 
are  well  taught  whom  God  teaches.     What  we  learn  from  the  Lord  we  never  forget. 
God's  instruction  has  a  practical  effect, — we  follow  his  way  when  he  teaches  us ; 


332  EXPOSITIONS    OF   THE    PSALMS. 

and  it  has  an  abiding  effect, — we  do  not  depart  from  holiness.  Read  this  verse 
in  connection  with  the  preceding  and  you  get  the  believer's  "  I  have,"  and  his 
"  I  have  not "  :  he  is  good  both  positively  and  negatively.  What  he  did,  namely, 
"  refrained  his  feet,"  preserved  him  from  doing  that  which  otherwise  he  might 
have  done,  namely,  "  departed  from  thy  judgments."  He  who  is  careful  not  to 
go  an  inch  aside  will  not  leave  the  road.  He  who  never  touches  the  intoxicating 
cup  will  never  be  drunk.  He  who  never  utters  an  idle  word  will  never  be  profane. 
If  we  begin  to  depart  a  little  we  can  never  tell  where  we  shall  end.  The  Lord  brings 
us  to  persevere  in  holiness  by  abstinence  from  the  beginning  of  sin  ;  but  whatever 
be  the  method  he  is  the  worker  of  our  perseverance,  and  to  him  be  all  the  glory. 

103.  "How  sweet  are  thy  words  unto  my  taste !  "      He  had  not  only  heard  the 
words  of  God,  but  fed  upon  them  :  they  affected  his  palate  as  well  as  his  ear.     God's 
words  are  many  and  varied,  and  the  whole  of  them  make  up  what  we  call  "  the  word  ": 
David  loved  them  each  one,  individually,  and  the  whole  of  them  as  a  whole ;    he 
tasted  an  indescribable  sweetness  in  them.     He  expresses  the  fact  of  their  sweetness, 
but  as  he  cannot  express  the  degree  of  their  sweetness  he  cries,  "  How  sweet !  " 
Being  God's  words  they  were  divinely  sweet  to  God's  servant ;  he  who  put  the  sweet 
ness  into  them  had  prepared  the  taste  of  his  servant  to  discern  and  enjoy  it.     David 
makes  no  distinction  between  promises  and  precepts,  doctrines  and  threatenings ; 
they  are  all  included  in  God's  words,  and  all  are  precious  in  his  esteem.     Oh  for  a 
deep  love  to  all  that  the  Lord  has  revealed,  whatever  form  it  may  take. 

"  Yea,  sweeter  than  honey  to  my  mouth."  When  he  did  not  only  eat  but  also 
speak  the  word,  by  instructing  others,  he  felt  an  increased  delight  in  it.  The  sweetest 
of  all  temporal  things  fall  short  of  the  infinite  deliciousness  of  the  eternal  word  : 
honey  itself  is  outstripped  in  sweetness  by  the  word  of  the  Lord.  When  the  Psalmist 
fed  on  it  he  found  it  sweet ;  but  when  he  bore  witness  of  it  it  became  sweeter  still. 
How  wise  it  will  be  on  our  part  to  keep  the  word  on  our  palate  by  meditation  and 
on  our  tongue  by  confession.  It  must  be  sweet  to  our  taste  when  we  think  of  it, 
or  it  will  not  be  sweet  to  our  mouth  when  we  talk  of  it. 

104.  "Through  thy    precepts    I    get    understanding."     God's    direction    is    our 
instruction.     Obedience  to  the  divine  will  begets  wisdom  of  mind  and  action.     As 
God's  way  is  always  best,  those  who  follow  it  are  sure  to  be  justified  by  the  result. 
If  the  Lawgiver  were  foolish  his  law  would  be  the  same,  and   obedience  to   such 
a  law  would  involve  us  in  a  thousand  mistakes  ;   but  as  the  reverse  is  the  case,  we 
may  count  ourselves  happy  to  have  such  a  wise,  prudent,  and  beneficial  law  to  be 
the  rule  of  our  lives.     We  are  wise  if  we  obey  and  we  grow  wise  by  obeying  ! 

"  The  e fore  I  hate  every  false  way,"  Because  he  had  understanding,  and  because 
of  the  divine  precepts,  he  detested  sin  and  falsehood.  Every  sin  is  a  falsehood  ; 
we  commit  sin  because  we  believe  a  lie,  and  in  the  end  the  flattering  evil  turns  a 
liar  to  us  and  we  find  ourselves  betrayed.  True  hearts  are  not  indifferent  about 
falsehood,  they  grow  warm  in  indignation  ;  as  they  love  the  truth,  so  they  hate 
the  lie.  Saints  have  a  universal  horror  of  all  that  is  untrue,  they  tolerate  no  false 
hood  or  folly,  they  set  their  faces  against  all  error  of  doctrine  or  wickedness  of  life. 
He  who  is  a  lover  of  one  sin  is  in  league  with  the  whole  army  of  sins  ;  we  must  have 
neither  truce  nor  parley  with  even  one  of  these  Amalekites,  for  the  Lord  hath  war 
with  them  from  generation  to  generation,  and  so  must  we.  It  is  well  to  be  a  good 
hater.  And  what  is  that  ?  A  hater  of  no  living  being,  but  a  hater  of  "  every 
false  way."  The  way  of  self-will,  of  self-righteousness,  of  worldliness,  of  pride, 
of  unbelief,  of  hypocrisy, — these  are  all  false  ways,  and  therefore  not  only  to  be 
shunned,  but  to  be  abhorred. 

This  final  verse  of  the  strophe  marks  a  great  advance  in  character,  and  shows 
that  the  man  of  God  is  growing  stronger,  bolder,  and  happier  than  aforetime.  He 
has  been  taught  of  the  Lord,  so  that  he  discerns  between  the  precious  and  the  vile, 
and  while  he  loves  the  truth  fervently  he  hates  falsehood  intensely.  May  all  of  us 
reach  this  state  of  discrimination  and  determination,  so  that  we  may  greatly  glorify 
God. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   97   TO   104.       333 

NOTES   ON    VERSES   97   TO    104. 

Verse  97. — "0  how  love  I  thy  law !  "  He  speaketh  not  of  his  knowing,  reading, 
hearing,  speaking,  or  outward  practising  of  the  law,  but  of  love  to  the  law  :  this 
is  more  than  all  the  former  :  all  the  former  may  be  without  this,  but  this  cannot 
be  without  the  former.  We  may  know,  read,  hear,  speak,  yea,  preach  the  law, 
and  all  God's  word,  as  also  outwardly  perform  outward  works  prescribed  and  com 
manded  by  the  law,  and  yet  not  love  it  ;  but  where  this  love  is  there  cannot  but  be 
all  the  former.  Love  is  the  principal  affection  of  all  other  ;  like  a  queen  commanding 
and  overruling  all  the  rest  :  all  the  rest  depend  upon  it  ;  yea,  sometimes  also  the 
Judgment  itself.  As  the  love  is  set,  whether  rightly  or  wrongly,  towards  good  or 
evil,  so  are  all  the  affections  swayed  ;  yea,  judgment  itself  sometimes  blinded  by 
love,  erreth,  as  the  love  itself  erreth  ;  and  so  words  and  all  actions  are  accordingly. 
Doth  not  daily  experience  daily  teach  the  truth  hereof  ?  Moreover,  besides  this 
observation  of  this  word,  in  respect  of  other,  and  in  a  kind  of  opposition  unto  other  ; 
let  us  observe  two  other  things  therein  :  1.  The  first  person  ;  2.  The  present  tense. 
He  saith  not,  O  how  is  thy  word  to  be  loved,  namely,  by  others  ;  but  O,  how  do 
/  myself  love  thy  law  or  thy  word  !  Neither  doth  he  say,  O,  how  have  I  loved 
thy  law  in  times  past,  or,  how  will  I  love  it  hereafter,  how  unfeignedly  do  I  purpose 
to  love  it,  when  I  shall  be  advanced  unto  and  settled  in  my  kingdom  ;  or,  how 
would  I  love  it  if  I  were  so  advanced  and  settled,  or  were  I  in  this  or  that  estate, 
or  had  this  or  that  which  I  yet  have  not,  or  that  others  have  ;  the  prophet,  I  say, 
speaketh  not  in  such  manner  ;  but  he  speaketh,  as  in  the  first  person,  so  also  in  the 
present  tense,  saying,  O  how  do  I  (now,  such  as  I  am)  love  thy  law  I  Both  these 
things  are  very  worthy  of  our  observation,  and  they  be  in  the  greater  in  respect 
of  the  person  of  the  prophet  ;  for  albeit  the  name  of  the  writer  of  this  Psalm  be  not 
expressed  in  the  title  thereof  (as  in  many  other  Psalms),  yet  the  stream  of  most 
Interpreters  carrieth  it  to  David.  The  matter  also  and  style  of  the  Psalm,  compared 
with  the  matter  and  style  of  other  Psalms  which  are  David's,  do  both  savour  of 

David,  and  nrgue  it  was  written  by  David Whether  David  were  now  in 

full  and  quiet  possession  of  his  kingdom  (though  not  without  many  adversaries), 
or  whether  he  was  only  known  to  be  the  heir-apparent,  appointed  to  succeed  Saul 
(as  most  do  think),  or  whether  he  were  for  a  time  in  flight  from  the  cruel  and 
rebellious  insurrection  of  his  unnatural  son  Absalom,  yet  is  it  a  great  matter  that 
here  he  speaketh  of  his  great  love  towards  the  law  of  God.  If  he  were  in  full  and 
quiet  possession  of  his  kingdom,  then  had  he  many  other  things  that  he  might  have 
loved,  and  wherewith  the  hearts  of  such  princes  are  commonly  taken  up,  yea,  also 
stolen  away  from  those  things  that  are  much  more  worthy  of  love.  What  need 
I  speak  of  the  daily  experience,  whereby  the  truth  hereof  is  manifest  in  far  more 
mean  persons  than  princes  are  ?  If  David  were  in  exile  or  flight,  a  man  would 
think  that  his  wife,  and  children,  and  other  friends,  as  also  his  country,  would  have 
to  occupied  and  fully  possessed  his  heart,  that  there  should  have  been  little  place 
for  other  things  therein  ;  but  that  rather  he  should  have  said,  Oh,  how  love  I  those 
things  !  Oh,  how  is  my  heart  troubled  with  thoughts  of  them,  and  care  for  them 
in  my  great  love  towards  them  I  Moreover,  that  neither  any  troubles  on  the  one 
side,  wherewith  David  was  continually  exercised  ;  nor  his  honours,  riches,  or  pleasures 
either  in  possession  or  in  hope  on  the  other  side,  did  extinguish,  or  cool,  or  abate 
his  love,  is  it  not  a  thing  of  great  note  ? 

The  next  word  to  be  observed  is  that  word  "how  " :  "  Oh  how  love  I  thy  law  I  " 
This  notcth  the  manner  or  measure  of  his  lov«.  It  is  a  word  of  admiration,  or  a 

note  of  comparison  ;   so  is  it  taken  in  divers  other  places it  noteth  a  kind 

of  excess  or  excellency,  even  such  as  cannot  be  well  expressed.  The  prophet  seemeth 
to  speak  with  a  kind  of  sighing,  as  being  so  ravished  with  love  towards  the  law 
of  God,  that  he  was  even  sick  of  love,  as  the  church  saith  (Cant.  ii.  5  ;  v.  8),  she  was 
sick  of  love  towards  Christ :  so  seemeth  the  prophet  to  be  sick  of  love  towards 
the  word  of  God.  This  word  "how,"  also  importeth  a  comparison,  and  noteth 
a  greater  love  in  David  towards  the  word  than  towards  riches  or  any  other  thing  ; 
in  which  respect  he  saith  afterward  in  this  very  Psalm  (ver.  127),  that  he  loveth 
the  Lord's  commandments  "  above  gold,  yea,  above  fine  gold  "  ;  yea,  as  whosoever 
so  loveth  not  Christ,  that  in  respect  of  Christ,  and  for  Christ's  sake,  he  forsaketh 
father,  and  mother,  and  brethren,  and  sisters,  wile  and  children,  and  his  own  life 
also  (much  more  riches  and  other  thing*  not  to  be  compared  to  llf«)  i>  not  worthy 


334  EXPOSITIONS    OF    THE    PSALMS. 

of  him  ;  so  he  that  doth  not  love  the  word  above  all  other  things  ;  yea,  he  that 
hateth  not  all  other  things  below  here,  in  respect  of  the  word,  is  not  worthy  of  the 
word.  Christ  himself  loved  the  word  of  God  more  than  he  loved  any  riches  ;  for 
did  he  not  for  the  performance  of  the  word  submit  himself  to  such  want,  that  the 
foxes  had  holes,  and  the  birds  had  nests,  but  he  had  not  whereon  to  lay  his  head  ? 
and  that,  although  he  were  the  heir  of  all  things,  yet  he  was  ministered  unto  by 
certain  women  ?  He  loved  the  word  of  God  more  than  he  loved  his  mother,  brethren, 

and  sisters  Yea,  Christ  loved  the  word  of  God  more  than  he  loved  his 

own  life  ;  for  did  he  not  lay  down  his  life  to  fulfil  the  word  of  God  ?  ....  If  Christ 
Jesus  himself  loved  the  word  more  than  all  other  things,  yea,  more  than  his  life, 
which  was  more  than  the  life  of  all  angels,  was  there  not  great  reason  why  David 
should  love  it  in  like  manner  ?  had  not  David  as  much  need  of  it  as  Christ  ?  .  .  .  . 

"It  is  my  meditation."  The  noun  "meditation  "  seemeth  to  be  more  than  if 
he  had  said  only  that  he  meditated.  For  he  seemeth  to  mean  that  though  he  did 
often  think  upon  other  matters,  yet  he  made  nothing  his  "  meditation  "  but  that 
which  he  here  speaketh  of,  and  that  this  was  his  only,  or  his  chief  and  principal 
meditation  and  set  study. 

The  object  of  David's  meditation  is  not  only  to  be  understood  of  the  bare  letter 
of  the  word,  as  if  he  did  always  meditate  of  some  text  or  other  of  the  word  before 
written  ;  but  also  of  the  matters  contained  in  the  word  ;  as  of  the  justice,  power, 
wisdom,  mercy  and  goodness  of  God  ;  of  the  frailty,  corruption,  and  wickedness 
that  is  in  man  naturally,  of  the  sins  that  God  forbiddeth,  and  of  the  virtues  that 
God  commandeth  in  the  word,  and  other  the  like.  For  he  that  meditateth  of  these 
things,  though  he  meditate  not  of  any  one  text  of  the  word,  yet  he  may  be  truly 
said  to  meditate  of  the  word. 

"All  the  day."  We  are  not  to  imagine  that  the  prophet  did  nothing  else  but 
meditate  on  the  word  ;  but  this,  first  of  all ;  that  no  day  passed  over  his  head 
wherein  he  did  not  meditate  on  the  word  ;  yea,  that  he  took  every  occasion  of 
meditating  on  the  word.  He  was  never  weary  of  meditating.  Though  he  had 
many  other  things  wherein  to  employ  himself,  yet  he  forgot  not  the  meditation 
of  the  word.  His  mind  was  not  by  any  other  employment  alienated  from  the 
meditation  of  the  word,  but  the  more  thereby  provoked  thereunto.  As  a  man 
that  hath  laboured  never  so  much  one  day  in  his  calling,  is  not  to  be  wearied  thereby, 
but  that  he  laboureth  afresh  the  next  day,  and  so  day  after  day  :  so  was  it  with 
the  prophet  touching  this  act  of  meditation.  Secondly,  when  he  saith  he  meditated 
on  the  word  continually,  or  all  the  day,  he  meaneth  that  he  did  nothing  at  any 
time  of  the  day  without  meditation  on  the  word  for  doing  thereof.  Therefore 
we  may  safely  say  that  continual  meditation  is  more  necessary  than  continual 
praying,  as  being  necessary  before  the  doing  of  everything,  and  in  the  very  doing 
of  everything  ;  yea,  even  before  the  said  duty  of  prayer,  and  in  the  very  act  thereof, 
this  work  of  meditation  of  the  word  is  always  necessary  ;  as  without  which,  we  know 
not  either  for  what  to  pray,  or  in  what  sort  and  manner  to  pray  :  it  is  God's  word 
only  that  can  and  must  teach  us  both  to  pray  for  and  also  how  to  pray. — Thomas 
Stoughton,  in  "Two  Profitable  Treatises,"  1616. 

Verse  97. — "O  how  love  I  thy  law !  "  Who  without  love  attempts  anything 
in  the  law  of  God,  does  it  coldly,  and  quickly  gives  it  up.  For  the  mind  cannot 
give  itself  earnestly  and  perseveringly  to  things  which  are  not  loved.  Only  he  who 
loves  the  law  makes  it  his  meditation  all  the  day.— Wolfgang  Musculus. 

Verse  97. — "0  how  love  1  thy  law !  "  Were  I  to  enjoy  Hezekiah's  grant,  and 
to  have  fifteen  years  added  to  my  life,  I  would  be  much  more  frequent  in  my  applica 
tions  to  the  throne  of  grace.  Were  I  to  renew  my  studies,  I  would  take  my  leave 
of  those  accomplished  trifles— the  historians,  the  orators,  the  poets  of  antiquity 
— and  devote  my  attention  to  the  Scriptures  of  truth.  I  would  sit  with  much 
greater  assiduity  at  my  Divine  Master's  feet,  and  desire  to  know  nothing  but  "  Jesus 
Christ,  and  him  crucified."  This  wisdom,  whose  fruits  are  peace  in  life,  consolation 
in  death,  and  everlasting  salvation  after  death — this  I  would  trace — this  I  would 
seek — this  I  would  explore  through  the  spacious  and  delightful  fields  of  the  Old  and 
New  Testament. — James  Hervey,  1713-14 — 1758. 

Verse  97. — This  most  precious  jewel  is  to  be  preferred  above  all  treasures.  If 
thou  be  hungry,  it  is  meat  to  satisfy  thee  ;  if  thou  be  thirsty,  it  is  drink  to  refresh 
thee  ;  if  thou  be  sick,  it  is  a  present  remedy  ;  if  thou  be  weak,  it  is  a  staff  to  lean 
unto  ;  if  thine  enemy  assault  thee,  it  is  a  sword  to  fight  withal ;  if  thou  be  in  darkness, 
it  is  a  lanthorn  to  guide  thy  feet  ;  if  thou  be  doubtful  of  the  way,  it  is  a  bright  shining 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   97   TO   104.       335 

star  to  direct  thee  ;  if  thou  be  in  displeasure  with  God,  it  is  the  message  of  recon 
ciliation  ;  if  thou  study  to  save  thy  soul,  receive  the  word  engrafted,  for  that  is  able 
to  do  it :  it  is  the  word  of  life.  Whoso  loveth  salvation  will  love  this  word,  love 
to  read  it,  love  to  hear  it ;  and  such  as  will  neither  read  nor  hear  it,  Christ  saith 
plainly,  they  are  not  of  God.  For  the  spouse  gladly  heareth  the  voice  of  the  bride 
groom  ;  and  "  my  sheep  hear  my  voice,"  saith  the  Prince  of  pastors  (John  x.  27). — 
Edwin.  Sandys,  1519—1587. 

Verse  97. — "O  how  love  I  thy  law !  "  As  faith  worketh  by  love  unto  God,  so 
it  worketh  by  love  unto  his  word.  Love  me,  love  my  word  :  love  a  king,  love 
his  laws.  So  it  did  on  David  ;  so  it  should  do  on  us  :  "  O  how  love  I  thy  law  !  " 
saith  David.  "0  how  love  I  thy  law  !  "  should  every  one  of  us  say  ;  not  only  because 
it  is  a  good  law,  but  chiefly  because  it  is  God's  law. — Richard  Capel,  1586 — 1656. 

Verse  97. — "0  how  love  I  thy  law !  "  He  calls  God  himself  to  be  judge  of  his 
love  to  the  word  ;  witnessing  thereby  that  it  was  no  counterfeit  love,  but  complete 
and  sincere  love  which  he  bore  unto  it.  The  like  protestation  was  used  by  S.  Peter  : 
"  Thou  knowest,  O  Lord,  that  I  love  thee  !  " — William  Cowper. 

Verse  97. — "Thy  law."  In  every  one  of  these  eight  verses  the  Bible  is  spoken 
of  as  the  Lord's,  as,  indeed,  all  through  the  Psalm.  Who  is  the  author  of  Scripture  ? 
God.  What  is  the  matter  of  Scripture  ?  God  ;  it  was  not  fit  that  any  should  write 
of  God,  but  God  himself.  What  is  the  end  of  Scripture  ?  God.  Why  was  the 
Scripture  written,  but  that  we  might  everlastingly  enjoy  the  blessed  God  ?  As 
Caesar  wrote  his  own  commentaries  ;  so  God,  when  there  was  none  above  him  of 
whom  he  could  write,  he  wrote  of  himself  ;  by  histories,  laws,  prophecies,  and 
promises,  and  many  other  doctrines,  hath  he  set  himself  forth  to  be  the  Creator, 
Preserver,  Deliverer,  and  Glorifier  of  mankind  ;  and  all  this  is  done  in  a  perfect 
manner. — Thomas  Manton. 

Verse  97. — "It  is  my  meditation."  Holy  Scripture  is  not  a  book  for  the  slothful  ; 
it  is  not  a  book  which  can  be  interpreted  without,  and  apart  from,  and  by  the  deniers 
of,  that  Holy  Spirit  by  whom  it  came.  Rather  is  it  a  field,  upon  the  surface  of 
which,  if  sometimes  we  gather  manna  easily  and  without  labour,  and  given,  as  it 
were,  freely  to  our  hands,  yet  of  which  also,  many  portions  are  to  be  cultivated 
with  pains  and  toil  ere  they  will  yield  food  for  the  use  of  man.  This  bread  of  life 
also  is  to  be  eaten  in  the  wholesome  sweat  of  our  brow. — Richard  Chenevix  French, 
1807—. 

Verse  98. — "Thou  through  thy  commandments  hast  made  me  wiser  than  mine 
enemies."  Now  he  praiseth  the  word  for  the  singular  profit  and  fruit  which  he  reaped 
by  it  ;  to  wit,  that  he  learned  wisdom  by  it.  And  this  he  amplifies,  by  comparing 
himself  with  three  sorts  of  men  ;  his  enemies,  his  teachers,  and  the  ancients.  And 
this  he  doth,  not  of  vain  glory  (for  bragging  is  far  from  him  who  is  governed  by 
the  Spirit  of  grace)  ;  but  to  commend  the  word  of  the  Lord,  and  to  allure  others 
to  love  it,  by  declaring  to  them  what  manifold  good  he  found  in  it. 

"Wiser  than  mine  enemies."  But  how  can  this  be,  seeing  that  our  Saviour 
saith  that  the  men  of  this  world  are  wiser  in  their  own  generation  than  the  children 
of  God  ?  The  answer  is,  our  Saviour  doth  not  call  worldlings  wise  men  simply  ; 
but  wiser  in  their  own  generation  ;  that  is,  wise  in  things  pertaining  to  this  life.  Or 
as  Jeremy  calls  them,  "  wise  to  do  evil  "  ;  and  when  they  have  so  done,  wise  to 
conceal  and  cloak  it.  All  which  in  very  deed  is  but  folly  ;  and  therefore  David, 
who  by  the  light  of  God's  word  saw  that  it  was  so,  could  not  be  moved  to  follow 
their  course.  Well  ;  there  is  a  great  controversy  between  the  godly  and  the  wicked  : 
either  of  them  in  their  judgment  accounts  the  other  to  be  fools  ;  but  it  is  the  light 
of  God's  word  which  must  decide  it. — William  Cowper. 

Verse  98. — "Wiser  than  mine  enemies."  They  are  wiser  than  their  enemies 
as  to  security  against  their  attempts,  and  that  enmity  and  opposition  that  they 
carry  on  against  them  ;  they  are  far  more  safe  by  walking  under  the  covert  of  God's 
protection  than  their  enemies  can  possibly  be,  who  have  all  manner  of  worldly 
advantages.  A  godly-wise  man  is  careful  to  keep  in  with  God  :  he  is  more  prepared 
and  furnished,  can  have  a  higher  hope,  more  expectation  of  success,  than  others 
have  ;  or,  if  not,  he  is  well  enough  provided  for,  though  all  things  fall  out  never 
so  cross  to  his  desires.  As  to  success,  who  hath  made  wiser  provision,  think  you, 
he  that  hath  made  God  his  friend,  or  he  that  is  borne  up  with  worldly  props  and 
dependences  ?  they  that  are  guided  by  the  Spirit  of  God,  or  they  that  are  guided 
by  Satan  ?  those  that  make  it  their  business  to  walk  with  God  step  by  step,  or  those 


336  EXPOSITIONS    OF    THE    PSALMS. 

that  not  only  forsake  him,  but  provoke  him  to  his  face  ?  those  that  break  with 
men,  and  keep  in  with  God,  or  those  that  break  with  God  ?  Surely,  a  child  of  God 
hath  more  security  by  piety  than  his  enemies  can  have  by  secular  policy,  whereby 
they  think  to  overreach  and  ruin  him.  The  safety  of  a  child  of  God  lieth  in  two 
things  :  1.  God  is  his  friend.  2.  As  long  as  God  hath  work  for  him  to  do,  he  'vill 
maintain  him,  and  bear  him  out  in  it. —  Thomas  Manton. 

Verse  98. — "They  are  ever  with  me."  The  meaning  of  the  last  clause  is  .lot 
merely,  "it  is  ever  with  me,"  but  "it  is  for  ever  to  me,"  i.e.,  mine,  my  inalienable, 
indefeasible  possession. — Joseph  Addison  Alexander. 

Verse  98. — "They  are  ever  with  me."  God  gives  knowledge  to  whom  he 
pleaseth  ;  but  those  that  meditate  most,  thrive  most.  This  may  imply  also  that 
the  word  should  be  a  ready  help.  Such  as  derive  their  wisdom  from  without  cannot 
have  their  counsellors  always  with  them  to  give  advice.  But,  when  a  man  hath 
gotten  the  word  in  his  heart,  he  finds  a  ready  help  :  he  hath  a  seasonable  word 
to  direct  him  in  all  difficulties,  in  all  straits,  and  in  all  temptations,  to  teach  him 
what  to  do  against  the  burden  of  the  present  exigence  ;  to  teach  him  what  to  do 
and  what  to  hope  for. — Thomas  Manton. 

Verse  98. — "They  are  ever  with  me."  A  good  man,  wherever  he  goes,  carries 
his  Bible  along  with  him,  if  not  in  his  hands,  yet  in  his  head  and  in  his  heart. — 
Matthew  Henry. 

Verses  98,  99,  100. — Three  sorts  of  men  he  mentioneth,  "enemies,"  "teachers," 
"ancients";  the  enemies  excel  in  policy,  teachers  in  doctrine,  and  ancients  in 
counsel ;  and  yet  by  the  word  was  David  made  wiser  than  all  these.  Malice  sharpens 
the  wit  of  enemies,  and  teacheth  them  the  arts  of  opposition  ;  teachers  are  furnished 
with  learning  because  of  their  office  ;  and  ancients  grow  wise  by  experience  ;  yet 
David,  by  the  study  of  the  word,  excelled  all  these. — Thomas  Manton. 

Verse  99. — "/  have  more  understanding  than  all  my  teachers."  Even  where 
the  preacher  is  godly,  partaker  of  that  grace  himself,  whereof  he  is  an  ambassador 
to  others,  it  falls  out  oftentimes  that  greater  measure  of  light  and  grace  is  com 
municated  by  his  ministry  to  another  than  is  given  to  himself  ;  as  Augustine  first 
illuminated  and  converted  by  Ambrose  did  far  excel,  both  in  knowledge  and  spiritual 
grace,  him  that  taught  him.  And  herein  God  wonderfully  shows  his  glory,  that, 
whoever  be  the  instrument,  he  is  the  dispenser  of  light  and  glory,  giving  more  by 
the  instrument  than  it  hath  in  itself.  And  this  is  so  far  from  being  to  a  godly  teacher 
a  matter  of  grief,  that  it  is  rather  a  matter  of  glory. — William  Cowper. 

Verse  99. — "1  have  more  understanding  than  alt  my  teachers."  It  is  no  reflection 
upon  my  teachers,  but  rather  an  honour  to  them,  for  me  to  improve  so  as  to  excel 
them,  and  no  longer  to  need  them.  By  meditation  we  preach  to  ourselves,  and  so 
we  come  to  understand  more  than  our  teachers,  for  we  come  to  understand  our  hearts, 
which  they  cannot. — Matthew  Henry. 

Verse  100. — "I  understand  .  .  .  because  I  keep."  Would  we  know  the  Lord  ? 
let  us  keep  his  commandments.  "  By  thy  precepts,"  saith  David,  that  is,  by  the 
observance  of  thy  precepts,  "  I  get  understanding."  "  If  any  man  do  my  will  " 
(saith  our  blessed  Saviour,  John  vii.  17),  "  he  shall  know  my  doctrine."  BoiAei 
6t6\oyos  yevtaecu  ?  rdv  evroyds  4>v\afffftt  saith  Nazienzen  :  Wouldst  thou  be  a  divine  ? 
do  the  commandments  ;  for  action  is  (as  it  were)  the  basis  of  contemplation. 
It  is  St.  Gregory's  observation  concerning  the  two  disciples  who,  whilst  Christ 
talked  with  them,  knew  him  not ;  but  in  performing  an  act  of  hospitality  towards 
him,  to  wit,  breaking  bread  with  him,  they  knew  him,  that  they  were  enlightened, 
not  by  hearing  him,  but  by  doing  divine  precepts,  Quisquis  ergo  vull  audita  intelligere  ; 
festinet  ea  qua  jam  audire  potuit,  opere  implere,  Whosoever  therefore  will  understand, 
let  him  first  make  haste  to  do  what  he  heareth. — Nathanael  Hardy,  1618 — 1670. 

Verse  100. — "/  understand  more  than  the  ancients."  The  ordinary  answer  of 
ignorant  people  is,  "  What  1  must  we  be  wiser  than  our  forefathers  ?  "  And  yet 
those  same  people  would  be  richer  than  their  forefathers  were.  The  maximum 
quod  sic  of  a  Christian  is  this, — he  must  grow  in  grace,  till  his  head  reach  up  to 
heaven,  till  grace  is  perfected  in  glory. — Christopher  Love,  1618 — 1651. 

Verse  100. — "More  than  the  ancients."  Understanding  gotten  by  the  precepts 
of  the  word  is  better  than  understanding  gotten  by  long  experience.  It  is  better 
in  four  regards.  First,  It  is  more  exact.  Our  experience  reacheth  but  to  a  few 
things  ;  but  the  word  of  God  reacheth  to  all  cases  that  concern  true  happiness. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   97   TO   104.       337 

The  word  is  the  result  of  God's  wisdom,  who  is  the  Ancient  of  days  ;  therefore 
exceeds  the  wisdom  of  the  ancients,  or  experience  of  any  men,  or  all  men.  Secondly, 
as  it  is  more  exact,  so  a  more  sure  way  of  learning  wisdom,  whereas  experience  is 
more  uncertain.  Many  have  much  experience,  yet  have  not  a  heart  to  see  and 
to  gather  wisdom  from  what  they  feel  :  Deut.  xxix.  2 — 4.  Thirdly,  It  is  a  safer 
and  cheaper  way  of  learning,  to  learn  by  rule,  than  to  come  home  by  weeping  cross, 
and  to  learn  wisdom  by  our  own  smart.  Experience  is  too  expensive  a  way  ;  and, 
if  we  had  nothing  else  to  guide  us,  into  how  many  thousand  miseries  should  we 
run  ?  Fourthly,  It  is  shorter.  The  way  by  age  and  experience  is  a  long  way  ;  and 
so,  for  a  long  time,  all  a  man's  younger  age  must  needs  be  miserable  and  foolish. 
Now,  here  you  may  come  betimes  to  be  wise  by  studying  the  word  of  God.  It 
concerns  a  man,  not  only  to  be  wise  at  length,  but  to  be  wise  betimes.  The  foolish 
virgins  were  wise  too  late  ;  but  never  were  any  wise  too  soon. — Condensed  from 
Thomas  Manton. 

Verse  100. — If  this  way  [the  Word  of  God]  were  thus  perfect  in  David's  time, 
what  is  it  by  the  addition  of  so  many  parcels  of  Scripture  since  ?  If  it  then  gave 
wisdom  to  the  simple  (Ps.  xix.  7)  ;  if  it  made  David,  being  brought  up  but  as  a 
shepherd,  wiser  than  his  enemies,  than  his  ancients,  than  his  teachers  ;  as  an  angel 
of  God  in  discerning  right  from  wrong  (2  Sam.  xiv.  17) ;  able  to  guide  the  people 
by  the  skilfulness  of  his  hands  (Ps.  Ixxviii,  72)  ;  what  kind  of  wisdom  is  there  which 
we  may  not  now  gather  from  thence  ?  What  depth  of  natural  philosophy  have 
we  in  Genesis  and  Job  1  what  flowers  of  rhetoric  in  the  prophets  !  what  force  of 
logic  in  Saint  Paul's  epistles  !  what  art  of  poetry  in  the  Psalms  I  what  excellent 
moral  precepts,  not  only  for  private  life,  but  for  the  regulation  of  families  and 
commonwealths  in  the  Proverbs  and  Ecclesiastes  I  to  which  may  be  added  in  a 
second  rank  as  very  useful,  though  apocryphal,  the  Book  of  Wisdom  and  Ecclesiasticus. 
What  reasonable  and  just  laws  have  we  in  Leviticus  and  Deuteronomy,  which 
moved  the  great  Ptolemy  to  hire  the  Septuagints  to  translate  them  into  Greek: 
what  unmatchable  antiquity,  variety,  and  wonderful  events,  and  certainty  of 
story,  in  the  books  of  Moses,  Joshua,  the  Judges,  Samuel,  the  Kings,  and  Chronicles, 
together  with  Ruth  and  Esther,  Ezra  and  Nehemiah,  and,  since  Christ,  in  the  sacred 
Gospels  and  Acts  of  the  Apostles.  And,  lastly,  what  profound  mysteries  have  we 
in  the  prophecies  of  Ezekiel  and  Daniel,  and  the  Revelation  of  Saint  John.  But 
in  this  it  infinitely  exceeds  the  wisdom  of  all  human  writings,  that  it  is  alone  "  able 
to  make  a  man  wise  unto  salvation  "  (2  Tim.  iii.  15).  Upon  these  considerations, 
Charles  the  Fifth  of  France,  surnamed  The  Wise,  not  only  caused  the  Bible  to  be 
translated  into  French,  but  was  himself  very  studious  in  the  Holy  Scriptures.  And 
Alphonsus,  King  of  Arragon,  is  said  to  have  read  over  the  whole  Bible  fourteen 
several  times,  with  Lyra's  notes  upon  it ;  though  he  were  otherwise  excellently 
well  learned,  yet  was  the  law  of  God  his  delight,  "  more  desired  of  him  than  gold, 
yea,  than  much  fine  gold,  sweeter  also  than  honey  and  the  honeycomb." — George 
Hakewell,  1579—1649. 

Verse  101. — "I  have  refrained  my  feet,"  etc.  1.  We  have  David's  practice  : 
"7  have  refrained  my  feet  from  evenj  evil  way,"  2.  His  end  or  motive:  "That  I 
might  keep  thy  word ;  "  that  he  might  be  exact  and  punctual  with  God  in  a  course 
of  obedience. 

First,  In  his  practice.  You  may  note  the  seriousness  of  it:  "/  have  refrained 
my  feet."  By  the  feet  are  meant  the  affections  :  "  Keep  thy  foot  when  thou  goest 
to  the  house  of  God,"  Eccl.  v.  1.  Our  affections  which  are  the  rigorous  bent  of  the 
soul,  do  engage  us  to  practice  ;  therefore  fitly  resembled  by  the  feet,  by  wThich 
we  walk  to  any  place  that  we  do  desire  :  so  that,  "I  have  refrained  my  feet,"  the 
meaning  is,  I  keep  a  close  and  strict  hand  over  my  affections,  that  they  might  not 
lead  me  to  sin.  Then  you  may  note  the  extent  of  it ;  he  doth  not  only  say,  I  refrained 
from  evil,  but  universally,  "from  every  evil  way."  But  how  could  David  say  this 
is  truth  of  heart,  if  conscious  of  his  offence  in  the  matter  of  Uriah  ?  Answer  :  This 
was  the  usual  frame  and  temper  of  his  soul,  and  the  course  of  his  life  ;  and  such  kind 
of  assertions  concerning  the  saints  are  to  be  interpreted,  voce  et  canatu,  licet  non 
semper  eventu.  This  was  his  errand  and  drift,  his  purpose  and  endeavour,  his  usual 
course,  though  he  had  his  failings. 

Secondly,  What  was  his  end  and  motive  in  this  ?  "  That  I  might  keep  thy 
word  "  ;  that  I  might  be  exact  and  punctual  with  God  in  a  course  of  obedience, 
and  adhere  to  his  word  universally,  impartially. — Thomas  Manton. 

VOL.  v.  22 


338  EXPOSITIONS    OF    THE    PSALMS. 

Verse  101. — "I  have  refrained  my  feet,"  etc.  Where  there  is  real  holiness,  there 
is  a  holy  hatred,  detestation,  and  indignation  against  all  ungodliness  and  wickedness, 
and  that  upon  holy  accounts  :  "  /  have  refrained  my  feet  from  every  evil  way."  But 
why  ?  "That  I  may  keep  thy  word."  "  Through  thy  precepts  I  get  understanding; 
therefore  I  hate  every  false  way  ;  "  ver.  104.  The  good  that  he  got  by  divine  precepts 
stirred  up  his  hatred  against  every  false  way  :  verse  128,  "  Therefore  I  esteem  all 
thy  precepts  concerning  all  things  to  be  right ;  and  I  hate  every  false  way."  His 
high  esteem  of  every  precept  raised  up  in  him  a  holy  indignation  against  every 
evil  way.  A  holy  man  knows  that  all  sin  strikes  at  the  holiness  of  God,  the  glory 
of  God,  the  nature  of  God,  the  being  of  God,  and  the  law  of  God  ;  and  therefore 
his  heart  rises  against  all ;  he  looks  upon  every  sin  as  the  Scribes  and  Pharisees 
that  accused  Christ ;  and  as  that  Judas  that  betrayed  Christ ;  and  as  that  Pilate 
that  condemned  Christ ;  and  as  those  soldiers  that  scourged  Christ ;  and  as  those 
spears  that  pierced  Christ ;  and  therefore  his  heart  cries  out  for  justice  upon  all. — 
Thomas  Brooks. 

Verse  101. — "Refrained  .  .  that  I  might  keep."  By  doing  what  is  right  we 
come  both  to  know  right  and  to  be  better  able  to  do  it. — "Plain  Commentary." 

Verse  101. — "/  have  refrained  my  feet,"  etc.  The  word  "refrained"  warns  us 
that  we  are  naturally  borne  by  our  feet  into  the  path  of  every  kind  of  sin,  and  are 
hurried  along  it  by  the  rush  of  human  passions,  so  that  even  the  wise  and  under 
standing  need  to  check,  recall,  and  retrace  their  steps,  in  order  that  they  may  keep 
God's  word,  and  not  become  castaways.  And  further  note  that  the  Hebrew  verb 
here  translated  "refrained  "  is  even  stronger  in  meaning,  and  denotes,  "  I  fettered, 
or  imprisoned,  my  feet,"  whereby  we  may  learn  that  no  light  resistance  is  enough 
to  prevent  them  from  leading  us  astray. — Ageilius  and  Genebrardus,  in  Neale  and 
Littledale. 

Verse  102. — By  misphalim,  "judgments,"  is  meant  God's  law ;  for  thereby 
he  will  judge  the  world.  And  the  word  "departed  not  "  intimateth  both  his  exactness 
and  constancy  :  his  exactness,  that  he  did  not  go  a  hair's-breadth  from  his  direction  ; 
"  Ye  shall  observe  to  do  therefore  as  the  Lord  your  God  hath  commanded  you  : 
ye  shall  not  turn  aside  to  the  right  hand  or  to  the  left  "  (Deut.  v.  32)  ;  and  his 
constancy  is  implied  in  it,  for  then  we  are  said  to  depart  from  God  and  his  law, 
when  we  fall  off  from  him  in  judgment  and  practice.  Jer.  xxxii.  40. — Thomas 
Manton. 

Verse  102. — "Thou  hast  taught  me."  God  teacheth  two  ways  : — 1.  By  common 
illumination.  2.  By  special  operation. 

1.  By  common  illumination,  barely  enlightening  the  mind  to  know  or  under 
stand  what  he  propoundeth  by  his  messengers  :  so  God  showed  it  to  the  heathen  : 
Rom.  i.  20. 

But  then,  2.  By  way  of  special  operation,  effectually  inclining  the  will  to  embrace 
and  prosecute  duties  so  known  :  "  I  will  put  my  law  in  their  inward  parts,  and 
write  it  in  their  hearts  "  :  Jer.  xxxi.  33.  This  way  of  teaching  is  always  effectual 
and  persuasive.  Now,  in  this  sense  they  are  taught  of  God,  so  that  they  do  not 
only  get  an  ear  to  hear,  but  a  heart  to  understand,  learn,  and  practise. 

This  teaching  is  the  ground  of  constancy,  because,  (1)  They  that  are  thus  taught 
of  God  see  things  more  clearly  than  others  do  ;  God  is  the  most  excellent  teacher. 
(2)  They  know  things  more  surely,  and  with  certainty  of  demonstration,  whereas 
others  have  but  dubious  conjectures,  and  loose  and  wavering  opinions  about  the 
things  of  God.  (3)  This  teaching  is  so  efficacious  and  powerful,  as  that  the  effect 
followeth  :  "  Teach  me  thy  way,  O  Lord,  I  will  walk  in  thy  truth  "  (Ps.  Ixxxvi.  11.) 
(4)  God  reneweth  this  teaching,  and  is  always  at  hand  to  guide  us,  and  give  counsel 
to  us,  which  is  the  cause  of  our  standing. — Thomas  Manton. 

Verse  102. — "For  thou  hast  taught  me."  Lest  it  should  seem  that  David  ascribed 
the  praise  of  godliness  to  himself,  or  that  it  came  from  any  goodness  in  him  that 
he  did  refrain  his  feet  from  every  evil  way,  he  gives  here  all  the  glory  to  God,  pro 
testing,  that  because  God  did  teach  him,  therefore  he  declined  not.  Wherefrom 
we  learn,  that  if  at  any  time  we  stand,  or  if  when  we  have  fallen  we  rise  and  repent, 
it  is  ever  to  be  imputed  to  God  that  teacheth  us  ;  for  there  is  no  evil  so  abominable, 
but  it  would  soon  become  plausible  to  us,  if  God  should  leave  us  to  ourselves.  David 
was  taught  by  his  ordinary  teachers,  and  he  did  reverence  them  ;  but  that  he  profited 
by  them  he  ascribes  unto  God.  Paul  may  plant,  and  Apollos  water ;  God  must 
give  the  increase. — William  Cowpcr. 


PSALM    ONE    HUNDRED    AND    NINETEEN— VERSES    97   TO    104.       339 

Verse  103. — "How  sweet  are  thy  words  unto  my  taste  !  "  Even  the  words  of 
a  fellow-creature  of  earth,  how  inexpressibly  sweet  sometimes,  how  beyond  all 
calculation  precious  1  All  gold  and  silver  would  be  despised  in  comparison  with  them. 
They  come  freighted  with  love,  and  the  heart  is  enriched  with  them  as  though  the 
breath  of  God  had  come  into  it.  But  does  not  this  rainbow  of  earthly  joy  die  gradually 
out  ?  Do  not  the  enrapturing  words  sooner  or  later  become  exsiccated  in  the 
memory,  and  may  they  not  meet  with  contemptuous  treatment  as  remembrancers 
of  an  earthly  illusion  ?  Indeed  they  do  ;  indeed  they  may. 

Nevertheless  the  heart  may  find  its  happiness,  its  true  and  undying  happiness, 
in  words.  At  this  moment  there  is  nothing  in  the  whole  world  so  much  to  be  desired 
as  certain  words.  Words  of  love.  Words  expressive  of  infinite  love.  Treasures, 
pleasures,  honours,  of  earth,  what  are  they  ?  My  unsatisfied  soul  cries  out,  Give 
me  words.  Words  whereby  I  may  know  the  love  that  God  has  towards  me.  Words 
declaring  the  unchangeable  attachment  of  the  Saviour.  Words  purifying  my  heart. 
Emboldening  me  in  prayer.  Exhibiting  to  me  the  blissful  future.  Words  that 
shall  give  life  to  my  dead  powers,  and  change  me  from  glory  to  glory,  as  by  the 
Spirit  of  the  Lord. — George  Bowen,  in  "Daily  Meditations,"  1873. 

Verse  103. — "How  sweet  are  thy  words  unto  my  taste!"  etc.  There  is  given  to 
the  regenerated  a  new,  supernatural  sense,  a  certain  divine,  spiritual  taste.  This 
is  in  its  whole  nature  diverse  from  any  of  the  other  five  senses,  and  something  is 
perceived  by  a  true  saint  in  the  exercise  of  this  new  sense  of  mind,  in  spiritual  and 
divine  things,  as  entirely  different  from  any  thing  that  is  perceived  in  them  by  natural 
men,  as  the  sweet  taste  of  honey  is  diverse  from  the  ideas  men  get  of  honey  by 
looking  on  it  or  feeling  of  it.  Now  the  beauty  of  holiness  is  that  which  is  perceived 
by  this  spiritual  sense,  so  diverse  from  all  that  natural  men  perceive  in  them  ;  or, 
this  kind  of  beauty  is  the  quality  that  is  the  immediate  object  of  this  spiritual 
sense  ;  this  is  the  sweetness  that  is  the  proper  object  of  this  spiritual  taste.  The 
Scripture  often  represents  the  beauty  and  sweetness  of  holiness  as  the  grand  object 
of  a  spiritual  taste  and  a  spiritual  appetite.  This  was  the  sweet  food  of  the  holy  soul 
of  Jesus  Christ,  John  iv.  32,  34.  "  I  have  meat  to  eat  that  ye  know  not  of  ...  My 
meat  is  to  do  the  will  of  him  that  sent  me,  and  to  finish  his  work."  I  know  of  no 
part  of  the  Holy  Scriptures  where  the  nature  and  evidence  of  true  and  sincere 
godliness  are  so  fully  and  largely  insisted  on  and  delineated,  as  in  the  119th  Psalm. 
The  Psalmist  declares  his  design  in  the  first  verses  of  the  Psalm,  keeps  his  eye  on  it 
all  along,  and  pursues  it  to  the  end.  The  excellency  of  holiness  is  represented  as 
the  immediate  object  of  a  spiritual  taste  and  delight.  God's  law,  that  grand  ex 
pression  and  emanation  of  the  holiness  of  God's  nature,  and  prescription  of  holiness 
to  the  creature,  is  all  along  represented  as  the  great  object  of  the  love,  the  com 
placence,  and  rejoicing  of  the  gracious  nature,  which  prizes  God's  commandments 
above  gold,  yea,  the  finest  gold,  and  to  which  they  are  sweeter  than  honey,  and  the 
honey-comb  ;  and  that  upon  account  of  their  holiness.  The  same  Psalmist  declares 
that  this  is  the  sweetness  that  a  spiritual  taste  relishes  in  God's  law :  Ps.  xix. 
7 — 10. — Jonathan  Edwards,  1703 — 1758. 

Verse  103. — "How  sweet  are  thy  words  unto  my  taste !  "  Why  does  he  not  rather 
say,  How  pleasant  are  thy  words  to  my  ears  ?  than  that  they  are  sweet  to  his  taste 
and  his  mouth  ?  I  answer  :  It  is  most  meet  that  when  God  speaks  by  the  mouth 
of  his  ministers  we  should  be  hearers,  and  the  words  of  God  should  be  the  most 
joyous  of  all  to  our  ears.  But  it  is  also  the  practice  of  the  godly  to  converse  about 
the  words  of  God,  and  their  words  are  so  sweet  to  their  own  taste  that  they  are  more 
pleased  and  delighted  than  by  any  honey  from  the  comb.  And  this  is  most  necessary 
when  either  there  is  a  scarcity  of  teachers,  as  with  David  in  the  wilderness  or  dwelling 
among  the  Philistines  ;  or  when  those  who  hold  the  office  of  teaching,  adulterate 
and  vitiate  the  pure  word  of  God. — Wolfgang  Musculus. 

Verse  103. — That  which  is  here  called,  "word,"  I  take  rather  for  "judgments," 
partly  because  in  the  proper  tongue  the  word  is  left  out,  and  partly  because  he 
had  used  this  word  "judgments  "  in  the  verse  immediately  going  before.  But 
some  will  say,  How  can  the  judgments  of  God  be  "sweet,"  which  are  so  troublesome, 
fearful,  and  grievous  ?  I  answer,  that  the  godly  have  no  greater  joy  than  when 
they  feel  either  the  mercies  of  God  accomplished  towards  them  that  fear  him,  or 
his  judgments  showered  upon  the  reprobates. — Richard  Greenham. 

Verse  103. — "Unto  my  taste."  "To  my  mouth."  That  is,  I  take  as  great  pleasure 
in  talking,  conferring,  and  persuading,  thy  judgments,  as  my  mouth,  or  the  mouth 
of  any  that  loveth  honey,  delighteth  therewith. — Richard  Greenham. 


340  EXPOSITIONS    OF    THE    PSALMS. 

Verse  103. — "Sweeter."  As  there  are  always  among  violets  some  that  are  very 
much  sweeter  than  others,  so  among  texts  there  are  some  that  are  more  precious 
to  us  than  others. — Henry  Ward  Beecher,  1879. 

Verse  103. — An  affectionate  wife  often  says,  "  My  husband  1  your  words  are 
sweeter  to  me  than  honey  ;  yea,  they  are  sweeter  than  the  sugar-cane."  "  Alas  1 
my  husband  is  gone,"  says  the  widow  :  "  how  sweet  were  his  words  1  Honey 
dropped  from  his  mouth  :  his  words  were  ambrosia." — Joseph  Roberts. 

Verse  104. — "Through  thy  precepts  I  get  understanding:  therefore  I  hate  every 
false  way."  In  this  sentence  the  prophet  seems  to  invert  the  order  set  down  in 
verse  101.  He  had  said,  "  I  have  refrained  my  feet  from  every  evil  way,  that  I 
might  keep  thy  word,"  where  the  avoiding  of  evil  is  made  the  means  of  profiting 
by  the  word  ;  here  his  profiting  by  the  word  is  made  the  cause  of  avoiding  evil. 
In  the  one  verse  you  have  an  account  of  his  beginning  with  God  ;  in  the  other, 
of  his  progress. — Thomas  Manton. 

Verse  104. — "/  hate  every  false  way,"  David  saith,  "/  hate  every  false  way"; 
I  hate  not  only  the  way,  when  I  have  been  misled  into  it,  but  I  hate  to  go  in  it ; 
and  he  professeth  at  the  163rd  verse,  "I  hate  and  abhor  lying,  but  thy  law  do  I  love." 
To  abstain  from  and  forbear  lying  is  a  sign  of  a  gracious  heart,  much  more  to  hate 
and  abhor  it.  A  godly  man  not  only  doth  that  which  is  good,  but  he  delights  to 
do  it,  his  soul  cleaves  to  it ;  he  is  in  his  element  when  he  is  doing  it,  nothing  comes 
more  suitably  to  him  than  the  business  of  his  duty,  he  loveth  to  do  it,  yea,  he  loveth 
it  when  he  cannot  do  it ;  Rom.  vii.  22.  Paul  complained  much  that  his  corruptions 
clogged,  hindered  and  shackled  him  ;  he  was  in  lime  twigs  as  to  the  doing  of  good, 
yet  (saith  he)  "  I  delight  in  the  law  of  God  after  the  inward  man  "  ;  that  is,  the 
inward  man  delightfully  moves  after  the  law  of  God,  when  I  am  basely  moved 
by  my  corrupt  heart,  and  stirred  by  temptation  against  it.  Now,  as  a  godly  man 
not  only  chooseth  to  do  the  holy  will  of  God,  but  delights  and  rejoiceth  to  do  it, 
and  hath  sweet  content  in  doing  it ;  so  likewise  a  godly  man  not  only  refuseth  to 
do  the  will  of  the  flesh,  or  to  follow  the  course  of  the  world,  but  hates  to  do  it,  and 
is  never  so  discontented  with  himself  as  when  through  carelessness  and  neglect 
of  his  watch  he  hath  been  overtaken  and  hath  fallen.  A  carnal  man  may  forbear 
the  doing  of  evil,  and  do  what  is  materially  good,  but  he  never  abhors  what  is  evil, 
nor  delights  in  what  is  good.  Though  he  abstain  from  acting  those  things  which 
God  forbids,  yet  he  doth  not  say,  with  Job,  "  God  forbid,  I  should  act  them."  .... 
To  delight  in  good  is  better  than  the  doing  of  it,  and  to  abhor  evil  is  better  than 
abstaining  from  it.  And  if  we  compare  the  nature  of  sin  with  the  new  nature  of 
a  godly  man,  we  may  see  clear  grounds  why  his  abstinence  from  sin  is  joined  with 
an  abhorrence  of  it. — Joseph  Caryl. 

Verse  104. — "Through  thy  precepts  I  get  understanding."  Spiritual  understanding 
is  connected  with  the  taste  of  spiritual  sweetness.  (Compare  Proverbs  ii.  10,  11.) 
"  The  sweetness  of  the  lips  " — as  the  wise  man  observes — "  increaseth  learning. 
The  heart  of  the  wise  teacheth  his  mouth,  and  addeth  learning  to  his  lips."  Prov. 
xvi.  21,  23.  Thus  having  learned  "  the  principles  of  the  doctrine  of  Christ,"  we  are 
encouraged  to  "  go  on  to  perfection  " — "  growing  in  grace  and  in  the  knowledge 
of  Christ."  For  the  connexion  between  "  grace  and  knowledge "  is  clearly 
manifested. — Charles  Bridges. 

Verse  104. — "I  hate  every  false  way."  Universality  in  this  is  a  sure  sign  of 
sincerity.  Herod  spits  out  some  sins,  when  he  rolls  others  as  sweet  morsels  in  his 
mouth.  A  hypocrite  ever  leaves  the  devil  some  nest-egg  to  sit  upon,  though  he 
take  many  away.  Some  men  will  not  buy  some  commodities,  because  they  cannot 
have  them  at  their  own  price,  but  they  lay  out  the  same  money  on  others  ;  so 
hypocrites  forbear  some  sins,  yea,  are  displeased  at  them,  because  they  cannot 
have  them  without  disgrace  or  disease,  or  some  other  disadvantage  ;  but  they 
lay  out  the  same  love  upon  other  sins  which  will  suit  better  with  their  designs. 
Some  affirm  that  what  the  sea  loseth  in  one  place  it  gaineth  in  another  ;  so  what 
ground  the  corruption  of  the  unconverted  loseth  one  way,  it  gaineth  another.  There 
is  in  him  some  one  lust  especially  which  is  his  favourite  ;  some  king  sin,  like  Agag, 
which  must  be  spared  when  others  are  destroyed.  "  In  this  the  Lord  be  merciful 
to  thy  servant,"  saith  Naaman.  But  now  the  regenerate  laboureth  to  cleanse 
himself  from  all  pollutions,  both  of  flesh  and  spirit.  2  Cor.  vii.  1. — George  Swinnock. 
Verse  104. — "I  hate."  The  Scriptures  place  religion  very  much  in  the  affection 
of  love ;  love  to  God,  and  the  Lord  Jesus  Christ ;  love  to  the  people  of  God,  and  to 


PSALM    ONE   HUNDRED    AND    NINETEEN— VERSES    97   TO    104.       341 

mankind.  The  texts  in  which  this  is  manifest,  both  in  the  Old  Testament  and  the 
New,  are  innumerable.  The  contrary  affection  of  hatred  also,  as  having  sin  for  its 
object,  is  spoken  of  in  Scripture  as  no  inconsiderable  part  of  true  religion.  It  is 
spoken  of  as  that  by  which  true  religion  may  be  known  and  distinguished.  Prov. 
viii.  13.  "  The  fear  of  the  Lord  is  to  hate  evil."  Accordingly,  the  saints  are  called 
upon  to  give  evidence  of  their  sincerity  by  this,  Psalm  xcvii.  10.  "  Ye  that  love 
the  Lord,  hate  evil."  And  the  Psalmist  often  mentions  it  as  an  evidence  of  his 
sincerity  :  Ps.  ci.  2,  3,  "  I  will  walk  within  my  house  with  a  perfect  heart.  I  will 
set  no  wicked  thing  before  mine  eyes  ;  I  hate  the  work  of  them  that  turn  aside." 
So  Ps.  cxix.,  verse  128,  and  the  present  place.  Again,  Ps.  cxxxix.  21  :  "  Do  not 
I  hate  them,  O  Lord,  that  hate  thee  ?  " — Jonathan  Edwards. 

Verse  104. — "/  hate."  Hatred  is  a  stabbing,  murdering  affection,  it  pursues 
sin  with  a  hot  heart  to  death,  as  an  avenger  of  blood,  that  is  to  say,  of  the  blood 
of  the  soul  which  sin  would  spill,  and  of  the  blood  of  Christ  which  sin  hath  shed. 
Hate  sin  perfectly  and  perpetually  and  then  you  will  not  spare  it  but  kill  it  presently. 
Till  sin  be  hated  it  cannot  be  mortified  ;  you  will  not  cry  against  it,  as  the  Jews 
did  against  Christ,  Crucify  it !  Crucify  it !  but  shew  indulgence  to  it  as  David  did 
to  Absalom  and  say,  Deal  gently  with  the  young  man, — with  this  or  that  lust,  for 
my  sake.  Mercy  to  sin  is  cruelty  to  the  soul. — Edward  Reyner,  1600 — 1670. 

Verse  104. — "False  way."  It  is  not  said,  "  evil  way,"  but  "  false  way  "  :  or, 
as  it  is  in  the  original,  every  path  of  lying  and  falsehood.  Falsehood  is  either  in 
point  of  opinion  or  practice.  If  you  take  it  in  the  first  sense,  for  falsehood  in  opinion 
or  error  in  judgment,  or  false  doctrine,  or  false  worship,  this  sentence  holds  good. 
Those  that  get  understanding  by  the  word  are  established  against  error,  and  not  only 
established  against  error,  or  against  the  embracing  or  possession  of  it,  but  they 
hate  it. — Thomas  Manton. 

Verse  104. — "False  way."  All  sin  is  a  lie.  By  it  we  attempt  to  cheat  God. 
By  it  we  actually  cheat  our  souls  :  Prov.  xiv.  12.  There  is  no  delusion  like  the 
folly  of  believing  that  a  course  of  sin  will  conduce  to  our  happiness. —  William  S. 
Plumer. 


342  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES    105    TO    112. 

HPHY  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path, 
A        106  I  have  sworn,  and  I  will  perform  it,  that  I  will  keep  thy  righteous 
judgments. 

107  I  am  afflicted  very  much  :    quicken  me,  O  LORD,  according  unto  thy 
word. 

108  Accept,  I  beseech  thee,  the  freewill  offerings  of  my  mouth,  0  LORD, 
and  teach  me  thy  judgments. 

109  My  soul  is  continually  in  my  hand  :    yet  do  I  not  forget  thy  law. 
no    The  wicked  have  laid  a  snare  for  me  :  yet  I  erred  not  from  thy 

precepts. 

in  Thy  testimonies  have  I  taken  as  an  heritage  for  ever  :  for  they  are 
the  rejoicing  of  my  heart. 

112  I  have  inclined  mine  heart  to  perform  thy  statutes  alway,  even  unto 
the  end. 

105.  "Thy  word  is  a  lamp  unto  my  feet."     We  are  walkers  through  the  city  of 
this  world,  and  we  are  often  called  to  go  out  into  its  darkness  ;   let  us  never  venture 
there  without  the  light-giving  word,  lest  we  slip  with  our  feet.     Each  man  should 
use  the  word  of  God  personally,  practically,  and  habitually,  that  he  may  see  his 
way  and  see  what  lies  in  it.     When  darkness  settles  down  upon  all  around  me, 
the  word  of  the  Lord,  like  a  flaming  torch,  reveals  my  way.     Having  no  fixed  lamps 
in  eastern  towns,  in  old  time  each  passenger   carried  a  lantern  with  him   that  he 
might  not  fall  into  the  open  sewer,  or  stumble  over  the  heaps  of  ordure  which  defiled 
the  road.     This  is  a  true  picture  of  our  path  through  this  dark  world  :    we  should 
not  know  the  way,  or  how  to  walk  in  it,  if  the  Scripture,  like  a  blazing  flambeau, 
did  not  reveal  it.     One  of  the  most  practical  benefits  of   Holy  Writ  is   guidance 
in  the  acts  of  daily  life  ;   it  is  not  sent  to  astound  us  with  its  brilliance,  but  to  guide 
us  by  its  instruction.     It  is  true  the  head  needs  illumination,  but  even  more  the 
feet  need  direction,  else  head  and  feet  may  both  fall  into  a  ditch.     Happy  is  the 
man  who  personally  appropriates  God's  word,  and  practically  uses  it  as  his  comfort 
and  counsellor, — a  lamp  to  his  own  feet.     "And  a  light  unto  my  path."     It  is  a  lamp 
by  night,  a  light  by  day,  and  a  delight  at  all  times.     David  guided  his  own  steps 
by  it,  and  also  saw  the  difficulties  of  his  road  by  its  beams.     He  who  walks  in 
darkness  is  sure,  sooner  or  later,  to  stumble  ;    while  he  who  walks  by  the  light  of 
day,  or  by  the  lamp  of  night,  stumbleth  not,  but  keeps  his  uprightness.     Ignorance 
is  painful  upon  practical  subjects  ;  it  breeds  indecision  and  suspense,  and  these 
are  uncomfortable  :    the  word  of  God,  by  imparting  heavenly  knowledge,  leads  to 
decision,  and  when  that  is  followed  by  determined  resolution,  as  in  this  case,  it 
brings  with  it  great  restfulness  of  heart. 

This  verse  converses  with  God  in  adoring  and  yet  familiar  tones.  Have  we 
not  something  of  like  tenor  to  address  to  our  heavenly  Father  ? 

Note  how  like  this  verse  is  to  the  first  verse  of  the  first  octave,  and  the  first  of 
the  second  and  other  octaves.  The  seconds  also  are  often  in  unison. 

106.  "I  have  sworn,  and  I  will  perform  it,  that  I  will  keep  thy  righteous  judgments." 
Under  the  influence  of  the  clear  light  of  knowledge  he  had  firmly  made  up  his  mind 
and  solemnly  declared  his  resolve  in  the  sight  of  God.     Perhaps  mistrusting  his 
own  fickle  mind,  he  had  pledged  himself  in  sacred  form  to  abide  faithful  to  the 
determinations  and  decisions  of  his  God.     Whatever  path  might  open  before  him, 
he  was  sworn  to  follow  that  only  upon  which  the  lamp  of  the  word  was  shining. 
The  Scriptures   are   God's   judgments,   or   verdicts,   upon   great  moral   questions  ; 
these  are  all  righteous,  and  hence  righteous  men  should  be  resolved  to  keep  them 
at  all  hazards,  since  it  must  always  be  right  to  do  right.     Experience  shows  that 
the  less  of  covenanting  and  swearing  men  formally  enter  upon  the  better,  and  the 
genius  of    our    Saviour's    teaching    is    against    all    supererogatory    pledging    and 
swearing  ;    and  yet  under  the  gospel  we  ought  to  feel  ourselves  as  much  bound  to 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  105  TO  112.        343 

obey  the  word  of  the  Lord  as  if  we  had  taken  an  oath  so  to  do.  The  bonds  of  love 
are  not  less  sacred  than  the  fetters  of  law.  When  a  man  has  vowed  he  must  be 
careful  to  "  perform  it,"  and  when  a  man  has  not  vowed  in  so  many  words  to 
keep  the  Lord's  judgments,  yet  is  he  equally  bound  to  do  so  by  obligations  which 
exist  apart  from  any  promise  on  our  part, — obligations  founded  in  the  eternal 
fitness  of  things,  and  confirmed  by  the  abounding  goodness  of  the  Lord  our  God. 
Will  not  every  believer  own  that  he  is  under  bonds  to  the  redeeming  Lord  to  follow 
his  example,  and  keep  his  words  ?  Yes,  the  vows  of  the  Lord  are  upon  us, 
especially  upon  such  as  have  made  profession  of  discipleship,  have  been  baptized 
into  the  thrice-holy  name,  have  eaten  of  the  consecrated  memorials,  and  have 
spoken  in  the  name  of  the  Lord  Jesus.  We  are  enlisted,  and  sworn  in,  and  are 
bound  to  be  loyal  soldiers  all  through  the  war.  Thus  having  taken  the  word  into 
our  hearts  by  a  firm  resolve  to  obey  it,  we  have  a  lamp  within  our  souls  as  well  as 
in  the  Book,  and  our  course  will  be  light  unto  the  end. 

107.  "/  am  afflicted  very  much."     According  to  the  last  verse  he  had  been  sworn 
in  as  a  soldier  of  the  Lord,  and  in  this  next  verse  he  is  called  to  suffer  hardness  in 
that  capacity.     Our  service  of  the  Lord  does  not  screen  us  from  trial,  but  rather 
secures  it  for  us.     The  Psalmist  was  a  consecrated  man,  and  yet  a  chastened  man  ; 
nor  were  his  chastisements  light  ;   for  it  seemed  as  if  the  more  he  was  obedient  the 
more  he  was  afflicted.     He  evidently  felt  the  rod  to  be  cutting  deep,  and  this  he 
pleads  before  the  Lord.     He  speaks  not  by  way  of  murmuring,  but  by  way  of 
pleading  ;    from  the  very  much  affliction  he  argues  for  very  much  quickening. 

"Quicken  me,  O  LORD,  according  unto  thy  word."  This  is  the  best  remedy  for 
tribulation  ;  the  soul  is  raised  above  the  thought  of  present  distress,  and  is  filled 
with  that  holy  joy  which  attends  all  vigorous  spiritual  life,  and  so  the  affliction 
grows  light.  Jehovah  alone  can  quicken  :  he  has  life  in  himself,  and  therefore 
can  communicate  it  readily  ;  he  can  give  us  life  at  any  moment,  yea,  at  this  present 
instant ;  for  it  is  of  the  nature  of  quickening  to  be  quick  in  its  operation.  The 
Lord  has  promised,  prepared,  and  provided  this  blessing  of  renewed  life  for  all  his 
waiting  servants  :  it  is  a  covenant  blessing,  and  it  is  as  obtainable  as  it  is  needful. 
Frequently  the  affliction  is  made  the  means  of  the  quickening,  even  as  the  stirring 
of  a  fire  promotes  the  heat  of  the  flame.  In  their  affliction  some  desire  death,  let 
us  pray  for  life.  Our  forebodings  under  trial  are  often  very  gloomy,  let  us  entreat 
the  Lord  to  deal  with  us,  not  according  to  our  fears,  but  according  to  his  own  word. 
David  had  but  few  promises  to  quote,  and  probably  these  were  in  his  own  Psalms, 
yet  he  pleads  the  word  of  the  Lord ;  how  much  more  should  we  do  so,  since  to  us  so 
many  holy  men  have  spoken  by  the  Spirit  of  the  Lord  in  that  wonderful  library 
which  is  now  our  Bible.  Seeing  we  have  more  promises,  let  us  offer  more  prayers. 

108.  "Accept,  I  beseech  thee,  the  freewill  offerings  of  my  mouth,  0  LORD."     The 
living  praise  the  living  God,  and  therefore  the  quickened  one  presents  his  sacrifice. 
He  offers  prayer,  praise,  confession,  and  testimony — these,  presented  with  his  voice 
in  the  presence  of  an  audience,  were  the  tribute  of  his  mouth  unto  Jehovah.     He 
trembles  lest  these  should  be  so  ill  uttered  as  to  displease  the  Lord,  and  therefore 
he  implores  acceptance.     He  pleads  that  the  homage  of  his  mouth  was  cheerfully 
and   spontaneously   rendered  ;     all   his   utterances   were   freewill   offerings.     There 
can   be  no  value  in   extorted   confessions  :   God's   revenues  are  not   derived  from 
forced  taxation,  but  from  freewill   ionation.     There  can  be  no  acceptance  where 
there  is  no  willingness  ;   there  is  no  work  of  free  grace  where  there  is  no  fruit  of  free 
will.     Acceptance  is  a  favour  to  be  sought  from  the  Lord  with  all  earnestness,  for 
without  it  our  offerings  are  worse  thon  useless.     What  a  wonder  of  grace  that  the 
the  Lord  will  accept  anything  of  such  unworthy  ones  as  we  are  1 

"And  teach  me  thy  judgments."  When  we  render  unto  the  Lord  our  best,  we 
become  all  the  more  concerned  to  do  better.  If,  indeed,  the  Lord  shall  accept 
us,  we  then  desire  to  be  further  instructed,  that  we  may  still  be  more  acceptable. 
After  quickening  we  need  teaching  :  life  without  light,  or  zeal  without  knowledge, 
would  be  but  half  a  blessing.  These  repeated  cries  for  teaching  show  the  humility 
of  the  man  of  God,  and  also  discover  to  us  our  own  need  of  similar  instruction.  Our 
judgment  needs  educating  till  it  knows,  agrees  with,  and  acts  upon,  the  judgments 
of  the  Lord.  Those  judgments  are  not  always  so  clear  as  to  be  seen  at  once  ;  we 
need  to  be  taught  in  them  till  we  admire  their  wisdom  and  adore  their  goodness 
as  soon  as  ever  we  perceive  them. 

109.  "My  soul  is  continually  in  my  hand."     He  lived  in  the  midst  of  danger. 
He  had  to  be  always  fighting  for  existence — hiding  in  caves,  or  contending  in 


344  EXPOSITIONS   OF    THE    PSALMS. 

battles.  This  is  a  very  uncomfortable  and  trying  state  of  affairs,  and  men  are  apt 
to  think  any  expedient  justifiable  by  which  they  can  end  such  a  condition  :  but 
David  did  not  turn  aside  to  find  safety  in  sin,  for  he  says,"  Yet  do  I  not  forget  thy  law." 
They  say  that  all  things  are  fair  in  love  and  war  ;  but  the  holy  man  thought  not 
so  :  while  he  carried  his  life  in  his  hand,  he  also  carried  the  law  in  his  heart.  No 
danger  of  body  should  make  us  endanger  our  souls  by  forgetting  that  which  is  right. 
Trouble  makes  many  a  man  forget  his  duty,  and  it  would  have  had  the  same  effect 
upon  the  Psalmist  if  he  had  not  obtained  quickening  (verse  107)  and  teaching  (verse 
108).  In  his  memory  of  the  Lord's  law  lay  his  safety  ;  he  was  certain  not  to  be 
forgotten  of  God,  for  God  was  not  forgotten  of  him.  It  is  a  special  proof  of  grace 
when  nothing  can  drive  truth  out  of  our  thoughts,  or  holiness  out  of  our  lives.  If  we 
remember  the  law  even  when  death  stares  us  in  the  face,  we  may  be  well  assured 
that  the  Lord  is  remembering  us. 

110.  "The  wicked  have  laid  a  snare  for  me."     Spiritual  life  is  the  scene  of  constant 
danger  :  the  believer  lives  with  his  life  in  his  hand,  and  meanwhile  all  seem  plotting 
to  take  it  from  him,  by  cunning  if  they  cannot  by  violence.     We  shall  not  find  it 
an  easy  thing  to  live  the  life  of  the  faithful.     Wicked  spirits  and  wicked  men  will 
leave  no  stone  unturned  for  our  destruction.     If  all  other  devices  fail,  and  even 
hidden  pits  do  not  succeed,  the  wicked  still  persevere  in  their  treacherous  endeavours, 
and,  becoming  craftier  still,  they  set  snares  for  the  victim  of  their  hate.     The 
smaller  species  of  game  are  usually  taken  by  this  method,  by  gin,  or  trap,  or  net, 
or  noose.     Wicked  men  are  quite  indifferent  as  to  the  manner  in  which  they  can 
destroy  the  good    man — they  think  no  more  of  him  than  if  he  were  a  rabbit  or 
a  rat  :    cunning  and  treachery  are  always  the  allies  of  malice,  and  everything  like 
a  generous  or  chivalrous  feeling  is  unknown  among  the  graceless,  who  treat  the 
godly  as  if  they  were  vermin  to  be  exterminated.     When  a  man  knows  that  he 
is  thus  assailed,  he  is  too  apt  to  become  timorous,  and  rush  upon  some  hasty  device 
for  deliverance,  not  without  sin  in  the  endeavour  ;   but  David  calmly  kept  his  way, 
and  was  able  to  write,  "  Yet  I  erred  not  from  thy  precepts."     He  was  not  snared,  for 
he  kept  his  eyes  open,  and  kept  near  his  God.     He  was  not  entrapped  and  robbed 
for  he  followed  the  King's  highway  of  holiness,  where  God  secures  safety  to  every 
traveller.     He  did  not  err  from  the  right,  and  he  was  not  deterred  from  following 
it,  because  he  referred  to  the  Lord  for  guidance,  and  obtained  it.     If  we  err  from 
the  precepts,  we  part  with  the  promises  ;    if  we  get  away  from  God's  presence,  we 
wander  into  the  wilds  where  the  fowlers  freely  spread  their  nets.     From  this  verse 
let  us  learn  to  be  on  our  guard,  for  we,  too,  have  enemies  both  crafty  and  wicked. 
Hunters  set  their  traps  in  the  animals'  usual  runs,  and  our  worst  snares  are  laid 
in  our  own  ways.     By  keeping  to  the  ways  of  the  Lord  we  shall  escape  the  snares 
of  our  adversaries,  for  his  ways  are  safe  and  free  from  treachery. 

111.  "Thy  testimonies  have  I  taken  as  an  heritage  for  ever."     He  chose  them 
as  his  lot,  his  portion,  his  estate  ;    and  what  is  more,  he  laid  hold  upon  them  and 
made  them  so, — taking  them  into  possession  and  enjoyment.     David's  choice  is 
our  choice.     If  we  might  have  our  desire,  we  would  desire  to  keep  the  commands 
of  God  perfectly.     To   know   the   doctrine,  to   enjoy  the  promise  to  practise  the 
command, — be  this  a  kingdom  large  enough  for  me.     Here  we  have  an  inheritance 
which  cannot  fade  and  cannot  be  alienated  ;   it  is  for  ever,  and  ours  for  ever,  if  we 
have  so  taken  it.     Sometimes,  like  Israel  at  the  first  coming  into  Canaan,  we  have 
to  take  our  heritage  by  hard  fighting,  and,  if  so,  it  is  worthy  of  all  our  labour  and 
suffering  ;    but  always  it  has  to  be  taken  by  a  decided  choice  of  the  heart  and  grip 
of  the  will.     What  God  gives  we  must  take.     "For  they  are  the  rejoicing  of  my  heart." 
The  gladness  which  had  come  to  him  through  the  word  of  the  Lord  had  caused 
him  to  make  an  unalterable  choice  of  it.     All  the  parts  of  Scripture  had  been 
pleasing  to  David,  and  were  so  still,  and  therefore  he  stuck  to  them,  and  meant  to 
stick  to  them  for  ever.     That  which  rejoices  the  heart  is  sure  to  be  chosen  and 
treasured.     It  is  not  the  head-knowledge  but  the  heart-experience  which  brings 
the  joy. 

In  this  verse,  which  is  the  seventh  of  its  octave,  we  have  reached  the  same 
sweetness  as  in  the  last  seventh  (103)  :  indeed,  in  several  of  the  adjoining  sevenths, 
delight  is  evident.  How  good  a  thing  it  is  when  experience  ripens  into  joy,  passing 
up  through  sorrow,  prayer,  conflict,  hope,  decision,  and  holy  content  into  rejoicing  1 
Joy  fixes  the  spirit  :  when  once  a  man's  heart  rejoices  in  the  divine  word,  he 
greatly  values  it,  and  is  for  ever  united  to  it. 

112.  "/  have  inclined  mine  heart  to  perform  thy  statutes  alway,  even  unto  the  end." 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  105  TO  112.      345 

He  was  not  half  inclined  to  virtue,  but  heartily  inclined  to  it.  His  whole  heart 
was  bent  on  practical,  persevering  godliness.  He  was  resolved  to  keep  the  statutes 
of  the  Lord  with  all  his  heart,  throughout  all  his  time,  without  erring  or  ending. 
He  made  it  his  end  to  keep  the  law  unto  the  end,  and  that  without  end.  He  had 
by  prayer,  and  meditation,  and  resolution  made  his  whole  being  lean  towards  God's 
commands  ;  or  as  we  should  say  in  other  words — the  grace  of  God  had  inclined 
him  to  incline  his  heart  in  a  sanctified  direction.  Many  are  inclined  to  preach, 
but  the  Psalmist  was  inclined  to  practise  ;  many  are  inclined  to  perform  ceremonies, 
but  he  was  inclined  to  perform  statutes;  many  are  inclined  to  obey  occasionally,  but 
David  would  obey  alway  ;  and,  alas,  many  are  inclined  for  temporary  religion, 
but  this  godly  man  was  bound  for  eternity,  he  would  perform  the  statutes  of  his 
Lord  and  King  even  unto  the  end.  Lord,  send  us  such  a  heavenly  inclination  of 
heart  as  this  :  then  shall  we  show  that  thou  hast  quickened  and  taught  us.  To 
this  end  create  in  us  a  clean  heart,  and  daily  renew  a  right  spirit  within  us,  for  only 
so  shall  we  incline  in  the  right  direction. 


346  EXPOSITIONS    OF    THE    PSALMS. 


NOTES    ON    VERSES    105    TO    112. 

Verse  105. — "Thy  word  is  a  lamp  unto  my  feet,  and  a  light,"  etc.  David  was  a 
man  of  very  good  wit  and  natural  understanding  ;  but  he  gives  to  God  the  glory 
of  his  wisdom,  and  owns  that  his  best  light  was  but  darkness  when  he  was  not 
lightened  and  ruled  by  the  word  of  God.  Oh  that  we  would  consider  this,  that 
in  all  our  ways  wherein  the  word  of  God  shines  not  unto  us  to  direct  us,  we  do  but 
walk  in  darkness,  and  our  ways  without  it  can  lead  us  to  none  other  end  but  utter 
darkness.  If  we  hearken  not  to  the  word  of  God,  if  we  walk  not  by  the  rule  thereof, 
how  is  it  possible  we  can  come  to  the  face  of  God  ? — William  Cowper. 

Verse  105. — "  Thy  word  is  a  lamp  unto  my  feet,  and  a  light  unto  my  path."  The 
use  of  a  lamp  is  by  night,  while  the  light  of  the  sun  shincth  by  day.  Whether  it 
be  day  or  night  with  us,  we  clearly  understand  our  duty  by  the  Word  of  God. 
The  night  signifieth  adversity,  and  the  day  prosperity.  Hence  we  may  learn  how 
to  behave  ourselves  in  all  conditions.  The  word  "  path  "  noteth  our  general  choice 
and  course  of  life  ;  the  word  "  feet  "  our  particular  actions.  Now  whether  the 
matter,  wherein  we  would  be  informed,  concerneth  our  choice  of  the  way  that 
leadeth  to  true  happiness,  or  our  dexterous  prosecution  of  the  way,  still  the  word 
of  God  will  direct  a  humble  and  well-disposed  mind. — Thomas  Manton. 

Verse  105. — "Thy  word  is  a  lamp  unto  my  feet,"  etc.  Basil  the  Great,  interpreting 
the  "  word  "  as  God's  will  revealed  in  Holy  Scriptures,  observes  that  the  Old 
Testament,  and  in  especial  the  Law,  was  only  a  lantern  (lamp  or  candle)  because 
an  artificial  light,  imperfectly  illumining  the  darkness,  whereas  the  Gospel,  given 
by  the  Lord  Jesus  himself,  is  a  light  of  the  Sun  of  Righteousness,  giving  brightness 
to  all  things.  Ambrose,  going  yet  deeper,  tells  us  that  Christ  is  himself  both  lamp 
and  light.  He,  the  Word  of  God,  is  a  great  light  to  some,  to  others  he  is  a  lamp. 
To  me  he  is  a  lamp  ;  to  angels  a  light,  He  was  a  light  to  Peter,  when  the  angel 
stood  by  him  in  the  prison,  and  the  light  shined  about  him.  He  was  a  light  to 
Paul  when  the  light  from  heaven  shined  round  about  him,  and  he  heard  Christ 
saying  to  him,  "  Saul,  Saul,  why  persecutest  thou  me  ?  "  And  Christ  is  truly  a 
lamp  to  me  when  I  speak  of  him  with  my  mouth.  He  shineth  in  clay,  he  shineth 
in  a  potter's  vessel :  he  is  that  treasure  which  we  bear  in  earthen  vessels. — Neale 
and  Littledale. 

Verse  105. — "Thy  word  is  a  lamp  .  .  .  and  a  light."  Except  the  "lamp "be 
lighted — except  the  teaching  of  the  Spirit  accompany  the  word — all  is  "  darkness, 
gross  darkness  "  still.  Did  we  more  habitually  wait  to  receive,  and  watch  to 
improve,  the  light  of  the  word,  we  should  not  so  often  complain  of  the  perplexity 
of  our  path. — Charles  Bridges. 

Verse  105. — "Thy  word  is  a  lamp  unto  my  feet,"  etc.  What  we  all  want,  is 
not  to  see  wonders  that  daze  us,  and  to  be  rapt  in  ecstatic  visions  and  splendours, 
but  a  little  light  on  the  dark  and  troubled  path  we  have  to  tread,  a  lamp  that  will 
burn  steadfastly  and  helpfully  over  the  work  we  have  to  do.  The  stars  are 
infinitely  more  sublime,  meteors  infinitely  more  superb  and  dazzling  ;  but  the 
lamp  shining  in  a  dark  place  is  infinitely  closer  to  our  practical  needs. — From  "The 
Expositor,"  1864. 

Verse  105. — "Thy  word  is  a  lamp  unto  my  feet."  Going  two  miles  into  a 
neighbourhood  where  very  few  could  read,  to  spend  an  evening  in  reading  to  a  com 
pany  who  were  assembled  to  listen,  and  about  to  return  by  a  narrow  path  through 
the  woods  where  paths  diverged,  I  was  provided  with  a  torch  of  light  wood,  or  "  pitch 
pine."  I  objected  ;  it  was  too  small,  weighing  not  over  half  a  pound.  "It  will 
light  you  home,"  answered  my  host.  I  said,  "  The  wind  may  blow  it  out."  He 
said,  "  It  will  light  you  home."  "  But  if  it  should  rain  ?  "  I  again  objected.  "  It 
will  light  you  home,"  he  insisted. 

Contrary  to  my  fears,  it  gave  abundant  light  to  my  path  all  the  way  home, 
furnishing  an  apt  illustration,  I  often  think,  of  the  way  in  which  doubting  hearts 
would  be  led  safely  along  the  "  narrow  way."  If  they  would  take  the  Bible  as 
their  guide,  it  would  be  a  lamp  to  their  feet,  leading  to  the  heavenly  home.  One 
man  had  five  objections  to  the  Bible.  If  he  would  take  it  as  a  lamp  to  his  feet, 
it  would  "  light  him  home."  Another  told  me  he  had  two  faults  to  find  with  the 
Bible.  I  answered  him  in  the  words  of  my  good  friend  who  furnished  the  torch, 
"  It  will  light  you  home." — From  the  American  Messenger,"  1881. 

Verse  105. — "A  lamp  unto  my  feet,"  etc.     All  depends  on  our  way  of  using  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  105    TO  112.       347 

lamp.  A  man  tells  that  when  a  boy  he  was  proud  to  carry  the  lantern  for  his  Sabbath 
school  teacher.  The  way  to  their  school  led  through  unlit,  muddy  streets.  The 
boy  held  the  lantern  far  too  high,  and  both  sank  in  the  deep  mud.  "  Ah  !  you  must 
hold  the  lamp  lower,"  the  teacher  exclaimed,  as  they  gained  a  firm  footing  on  the 
farther  side  of  the  slough.  The  teacher  then  beautifully  explained  our  text,  and 
the  man  declares  that  he  never  forgot  the  lesson  of  that  night.  You  may  easily 
hold  the  lamp  too  high  ;  but  you  can  hardly  hold  it  too  low. — James  Wells,  in 
"Bible.  Images,"  1882. 
Verse  105.— "Light." 

Lead,  kindly  light,  amid  the  encircling  gloom, 

Lead  thou  me  on. 
The  night  is  dark,  and  I  am  far  from  home, 

Lead  thou  me  on. 

Keep  thou  my  feet ;    I  do  not  ask  to  see 
The  distant  scene ;    one  step  enough  for  me. 

John  Henry  Neivman  (1801 — ). 

Verses  105,  106. — "A  light  unto  my  path.  I  have  sworn,  and  I  will  perform  it" 
etc.  I  have  looked  upon  thy  word  as  a  lamp  to  my  own  feet,  as  a  thing  nearly 
concerning  myself,  and  then  I  have  sworn,  and  I  will  perform  it,  that  I  will  keep 
thy  righteous  judgments.  It  is  a  mighty  means  to  stir  up  a  man's  spirit  and  quicken 
him  to  obedience,  to  look  upon  the  word  as  written  to  himself,  as  a  lamp  and  a  light 
for  him.  When  you  come  to  hear  out  of  God's  Word,  and  God  directs  the  minister 
so  that  you  apprehend  the  truth  as  spoken  to  you,  it  will  stir  and  awaken  you,  and 
you  will  say,  "  Oh  methought  this  day  every  word  the  minister  spoke  was  directed 
to  me  ;  I  must  take  heed  thereto."  And  so  every  word  in  the  Scripture  that 
concerns  thee,  God  writes  to  thee  ;  and  if  thou  wilt  take  it  so,  it  will  be  a  mighty 
means  to  stir  thee  up  to  obedience. — Jeremiah  Burroughs,  1599 — 1646. 

Verse  106. — "/  have  sworn,"  etc.  Patrick's  paraphrase  is,  "  I  have  solemnly 
resolved  and  bound  myself  by  the  most  sacred  ties,  which  I  will  never  break,  but 
do  now  confirm." 

Verse  106. — "/  have  sworn."  I  would  now  urge  you  to  make  a  solemn  surrender 
of  yourself  unto  the  service  of  God.  Do  not  only  form  such  a  purpose  in  your 
heart,  but  expressly  declare  it  in  the  Divine  presence.  Such  solemnity  in  the  manner 
of  doing  it  is  certainly  very  reasonable  in  the  nature  of  things  ;  and  sure  it  is  highly 
expedient,  for  binding  to  the  Lord  such  a  treacherous  heart,  as  we  know  our  own 
to  be.  It  will  be  pleasant  to  reflect  upon  it,  as  done  at  such  and  such  a  time,  with 
such  and  such  circumstances  of  place  and  method,  which  may  serve  to  strike  the 
memory  and  the  conscience.  The  sense  of  the  vows  of  God  which  are  upon  you 
will  strengthen  you  in  an  hour  of  temptation  ;  and  the  recollection  may  encourage 
your  humble  boldness  and  freedom  in  applying  to  him  under  the  character  and 
relation  of  your  covenant  God  and  Father,  as  future  exigencies  may  require. 

Do  it  therefore,  but  do  it  deliberately.  Consider  what  it  is  that  you  are  to  do  : 
and  consider  how  reasonable  it  is  that  it  should  be  done,  and  done  cordially  and 
cheerfully,  "  not  by  constraint,  but  willingly  "  ;  for  in  this  sense,  and  every  other, 
"  God  loveth  a  cheerful  giver." 

Let  me  remind  you  that  this  surrender  must  be  perpetual.  You  must  give 
yourself  up  to  God  in  such  a  manner,  as  never  more  to  pretend  to  be  your  own  ; 
for  the  rights  of  God  are,  like  his  nature,  eternal  and  immutable  ;  and  with  regard 
to  his  rational  creatures,  are  the  same  yesterday,  to-day,  and  for  ever. 

I  would  further  advise  and  urge,  that  this  dedication  may  be  made  with  all  possible 
solemnity.  Do  it  in  express  words.  And  perhaps  it  may  be  in  many  cases  most 
expedient,  as  many  pious  divines  have  recommended,  to  do  it  in  writing.  Set  your 
hand  and  seal  to  it,  "  that  on  such  a  day  of  such  a  month  and  year,  and  at  such 
a  place,  on  full  consideration  and  serious  reflection,  you  came  to  this  happy 
resolution,  that  whatever  others  might  do,  you  would  serve  the  Lord." — Philip 
Doddridge  (1702 — 1751)  in  "The  Rise  and  Progress  of  Religion  in  the  Soul." 

Verse  106. — Frequently  renew  settled  and  holy  resolutions.  A  soldier 
unresolved  to  fight  may  easily  be  defeated.  True  and  sharpened  courage  tread 
down  those  difficulties  which  would  triumph  over  a  cold  and  wavering  spirit. 
Resolution  in  a  weak  man  will  perform  more  than  strength  in  a  coward.  The  weak 
ness  of  our  graces,  the  strength  of  our  temptations,  and  the  diligence  of  our  spiritual 


348  EXPOSITIONS    OF    THE    PSALMS. 

enemies,  require  strong  resolutions.  We  must  be  "  steadfast  and  unmoveable," 
and  this  will  make  us  "  abound  in  the  work  of  the  Lord  "  :  1  Cor.  xv.  58.  Abundant 
exercise  in  God's  work  will  strengthen  the  habit  of  grace,  increase  our  skill  in  the 
contest,  and  make  the  victory  more  easy  and  pleasant  to  us.  Let  us  frame  believing, 
humble  resolutions  in  the  strength  of  God's  grace,  with  a  fear  of  ourselves,  but  a 
confidence  in  God.  David  bound  himself  to  God  with  a  hearty  vow,  depending 
upon  his  strength  :  "I  have  sworn,  and  I  will  perform  it,  that  I  will  keep  thy  righteous 
judgments."  This  was  not  in  his  own  strength,  for,  ver.  107,  he  desires  God  to 
quicken  him,  and  to  "accept  the  freewill  offerings  of  his  mouth,"  ver.  108,  namely, 
the  oath  wThich  proceeded  from  a  free  and  resolved  will.  God  will  not  slight,  but 
strengthen  the  affectionate  resolutions  of  his  creature.  We  cannot  keep  ourselves 
from  falling  unless  we  first  keep  our  resolutions  from  flagging. — Stephen  Charnock. 
Verse  106. — "/  have  sworn,  and  I  will  perform  it."  Theodoricus,  Archbishop 
of  Cologne,  when  the  Emperor  Sigismund  demanded  of  him  the  directest  and  most 
compendious  wray  how  to  attain  true  happiness,  made  answer  in  brief,  thus : 
"  Perform  when  thou  art  well  what  thou  promisedst  when  thou  wast  sick."  David 
did  so ;  he  made  vows  in  war,  and  paid  them  in  peace  ;  and  thus  should  all  good 
men  do  ;  not  like  the  cunning  devil,  of  whom  the  epigrammatist  writeth : 

"  The  devil  was  sick,  the  devil  a  monk  would  be  ; 
The  devil  was  well,  the  devil  a  monk  was  he." 

Nor  like  unto  many  now-a-days,  that,  if  God's  hand  do  but  lie  somewhat  heavy 
upon  them,  oh,  what  promises,  what  engagements  are  there  for  amendment  of  lif e  ! 
How  like  unto  marble  against  rain  do  they  seem  to  sweat  and  melt  but  still  retain 
their  hardness  !  Let  but  the  rod  be  taken  off  their  backs,  or  health  restored,  then, 
as  their  bodies  live,  their  vows  die  ;  all  is  forgotten  :  nay,  many  times  it  so  falleth 
out,  that  they  are  far  worse  than  ever  they  were  before. — From  John  Spencer's 
"Things  New  and  Old,"  1658. 

Verse  106. — "Thy  righteous  judgments."  So  David  styles  the  word  of  God, 
because  it  judgeth  most  righteously  between  right  and  wrong,  truth  and  falsehood. 
And,  secondly,  because  according  to  the  judgment  given  therein,  God  will  act  towards 
men.  Let  us  take  heed  unto  it ;  for  the  word  contains  God's  judgment  of  men 
and  hath  a  catalogue  of  such  as  shall  not  inherit  the  kingdom  of  God,  and  another 
of  such  as  shall  dwell  in  God's  tabernacle  :  let  us  read  and  see  in  which  of  the 
two  catalogues  our  two  selves  are  ;  for  according  to  that  word  will  the  judgment 
go. — William  Cowper. 

Verse  107. — "/  am  afflicted  very  much,"  etc.  Whence  learn,  1.  It  is  no  strange 
thing  for  the  most  holy  men  to  be  acquainted  with  the  saddest  sort  of  affliction, 
bodily  and  spiritual :  "/  am  afflicted  very  much."  2.  From  whence  soever  affliction 
doth  come,  faith  goeth  to  God  only  for  comfort,  as  here  :  "Quicken  me,  0  LORD." 
3.  When  God  is  pleased  to  make  the  word  of  promise  lively,  or  to  perform  what 
the  promise  alloweth  us  to  expect,  such  a  consolation  is  a  sufficient  antidote  to 
the  heaviest  affliction  :  "Quicken  me,  O  LORD,  according  unto  thy  word." — David 
Dickson. 

Verse  107. — "/  am  afflicted  very  much."  We  can  recommend  so  persuasively 
the  cheerful  drinking  of  the  cup  of  sorrow  when  in  the  hand  of  others,  but  what 
wry  faces  we  make  when  it  is  put  into  our  own. — Alfred  John  Morris,  1814 — 1869. 

Verse  107. — "I  am  afflicted  .  .  .  quicken  me."  The  Christian  lives  in  the  midst 
of  crosses,  as  the  fish  lives  in  the  sea. — Jean-Baptiste-Marie  Vianney,  1786 — 1859. 

Verse  107. — "Quicken  me,  0  LORD."  How  doth  God  quicken  us  ?  By  reviving 
our  suffering  graces,  such  as  our  hope,  patience,  and  faith.  Thus  he  puts  life  into 
us  again,  that  we  may  go  on  cheerfully  in  our  service,  by  infusion  of  new  comforts. 
He  revives  the  heart  of  his  contrite  ones,  so  the  prophet  saith  (Isai.  Ivii.  15).  This 
is  very  necessary,  for  the  Psalmist  saith  elsewhere,  "  Quicken  us,  and  we  will  call 
upon  thy  name"  (Ps.  Ixxx.  18).  Discomfort  and  discouragement  weaken  our 
hands  in  calling  upon  God.  Until  the  Lord  cheers  us  again  we  have  no  life  in 
prayer.  By  two  things  especially  doth  God  quicken  us  in  affliction,  by  reviving 
our  sense  of  his  love,  and  by  reviving  our  hope  of  glory. — Thomas  Manton. 

Verse  107. — "According  unto  thy  word."  David  goes  often  over  with  that  phrase, 
which  imports  that  David  lay  under  the  sense  of  some  promise  which  God  had  made 
for  the  quickening  of  his  heart  when  it  was  out  of  frame,  and  acordingly  he  recounts 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  105  TO  112.       349 

the  gracious  influence  of  God's  Spirit,  and  professeth  that  he  will  never  forget  his 
precepts,  because  by  them  he  had  quickened  him  :  ver.  93. 

Thus,  lay  your  dead  hearts  at  Christ's  feet,  and  plead  in  this  manner  :  Lord, 
my  heart  is  exceedingly  dull  and  distracted  ;  I  feel  not  these  enlarging,  melting 
influences  which  thy  saints  have  felt ;  but  are  they  not  chief  material  mercies  of 
the  covenant  ?  dost  thou  not  promise  a  spirit  of  illumination,  conviction,  and 
humiliation  ?  is  not  holiness  of  heart  and  life  a  main  branch  of  it  ?  dost  thou  not 
promise  therein  to  write  thy  law  in  my  heart  ?  to  give  me  oneness  of  heart,  to  put 
thy  fear  within  me,  to  subdue  my  corruptions,  to  help  my  infirmities  in  prayer  ? 
Now,  Lord,  these  are  the  mercies  my  soul  wants  and  waits  for,  fill  my  soul  with 
these  animating  influences,  revive  thy  work  of  grace  in  my  soul,  draw  out  my  heart 
towards  thee,  increase  my  affection  for  thee,  repair  thine  image,  call  forth  grace 
into  lively  exercise.  Doth  not  that  gracious  word  intend  such  a  mercy  when  thou 
sayest  thou  wilt  not  only  give  a  new  heart,  but  "  put  a  new  spirit  within  me  "  (Ezek. 
xxxvi.  26),  to  make  my  soul  lively,  active,  and  spiritual  in  duties  and  exercises  ? 
Dear  Lord,  am  not  I  in  covenant  with  thee  ?  and  are  not  these  covenant  mercies  ? 
why,  then,  my  God,  is  my  heart  thus  hardened  from  thy  fear  ?  why  dost  thou  leave 
me  in  all  this  deadness  and  distraction  ?  Remember  thy  word  unto  thy  servant 
in  which  thou  hast  caused  me  to  hope,  and  which  thou  hast  helped  me  to  plead  ; 
O  quicken  my  dull  heart,  according  to  thy  word. — Oliver  Heywood. 

Verse  107. — "According  unto  thy  word."  David,  when  he  begs  for  quickening, 
he  is  encouraged  so  to  do  by  a  promise.  The  question  is,  where  this  promise  should 
be  ?  Some  think  it  was  that  general  promise  of  the  law,  if  thou  do  these  things 
thou  shalt  live  in  them  (Lev.  xviii.  5),  and  that  from  thence  David  drew  this 
particular  conclusion,  that  God  would  give  life  to  his  people.  But  rather,  it  was 
some  other  promise,  some  word  of  God  he  had,  to  bear  him  out  in  this  request.  The 
Lord  has  made  many  promises  to  us  of  sanctifying  our  affliction.  The  fruit  of 
all  shall  be  the  taking  away  of  sin  (Isa.  xxvii.  9)  ;  of  bettering  and  improving  us  by 
it  (Heb.  ii.  10),  of  moderating  our  affliction,  that  he  will  stay  his  rough  wind  in  the 
day  of  the  east  wind  (Isa.  xxvii.  8)  ;  that  he  will  lay  no  more  upon  us  than  he  will 
enable  us  to  bear  (1  Cor.  x.  13).  He  hath  promised  he  will  moderate  our  affliction 
so  that  we  shall  not  be  tempted  above  our  strength.  He  hath  promised  he  will 
deliver  us  from  it,  that  the  rod  of  the  wicked  shall  not  always  rest  on  the  lot  of  the 
righteous  (Ps.  cxxv.  3)  ;  that  he  will  be  with  us  in  it,  and  never  fail  us  (Heb. 
xiii.  5).  Now,  I  argue  thus  :  if  the  people  of  God  could  stay  their  hearts  upon  God's 
word,  when  they  had  but  such  obscure  hints  to  work  upon  that  we  do  not  know 
where  the  promise  lies,  ah  1  how  should  our  hearts  be  stayed  upon  God,  when  we 
have  so  many  promises  !  When  the  Scriptures  are  enlarged  for  the  comfort  and 
enlarging  of  our  faith,  surely  we  should  say  now  as  Paul,  when  we  got  a  word,  "  I 
believed  God  "  (Acts  xxvii.  25)  ;  I  may  expect  God  will  do  thus  for  me,  when  his 
word  speaks  it  everywhere. — Thomas  Manton. 

Verse  108. — "The  freewill  offerings  of  the  mouth,"  may  be  the  offerings  which 
the  mouth  had  promised  and  vowed.  And  who  can  lay  claim  to  these  as  the  Lord  ? 
His  are  all  things. — John  Stephen. 

Verse  108. — "The  freewill  offerings  of  my  mouth."  This  place  makes  known 
that  species  of  sacrifices,  which  neither  tribulations  nor  poverty  of  means  can  hinder, 
and  which  does  not  require  an  external  temple,  but  in  desert  places  and  among 
heathen  may  be  offered  by  a  godly  man.  And  these  sacrifices  of  the  mouth  God 
himself  makes  more  of  than  if  all  the  flocks  of  the  whole  earth  had  been  offered 
to  him,  and  all  the  treasures  of  gold,  and  of  silver,  and  of  precious  stones. — 
Wolfgang  Musculus. 

Verse  108. — "Freewill  offerings."  This  expression  is  often  used  in  the  law  (Lev. 
xxii.  18  ;  Numb.  xxix.  39  ;  2  Chron.  xxxi.  14  ;  Amos  iv.  5).  What  are  these  free 
will  offerings  ?  They  are  distinguished  from  God's  stated  worship,  and  distinguished 
from  that  service  which  fell  under  a  vow.  Besides  the  stated  peace-offerings,  there 
were  certain  sacrifices  performed  upon  certain  occasions,  to  testify  God's  general 
goodness,  and  upon  receipt  of  some  special  mercy  ;  and  you  will  find  these  sacrifices 
to  be  expressly  distinguished  from  such  services  as  men  bound  themselves  to  by 
vow  (Lev.  vii.  16)  ....  These  serve  to  teach  us  two  things.  1st.  They  are  to 
teach  us  how  ready  we  should  be  to  take  all  occasions  of  thankfulness  and  spiritual 
worship  ;  for,  besides  their  vowed  services  and  instituted  sacrifices,  they  had  their 
freewill  offerings,  offered  to  God  in  thankfulness  for  some  special  blessing  received, 


350  EXPOSITIONS    OF    THE    PSALMS. 

or  for  deliverance  from  danger.  2ndly.  It  shows  with  what  voluntariness  and 
cheerfulness  we  should  go  about  God's  worship  in  the  Gospel,  and  what  a  free 
disposition  of  heart  there  should  be,  and  edge  upon  our  affections,  in  all  things 
that  we  offer  to  God  ;  in  this  latter  sense  our  offerings  to  God — prayer  and  praise 
— should  be  freewill  offerings,  come  from  us  not  like  water  out  of  a  still  forced  by 
the  fire,  but  like  water  out  of  a  fountain  with  native  freeness,  readily  and  freely. — 
Thomas  Manton. 

Verse  108. — "Offerings."  All  God's  people  are  made  priests  unto  God  ;  for  every 
offering  supposeth  a  priest :  so  it  is  said,  that  Christ  Jesus  hath  made  us  kings  and 
priests  (Rev.  i.  6).  All  Christians  have  a  communion  with  Christ  in  all  his  offices  ; 
whatever  Christ  was,  that  certainly  they  are  in  some  measure  and  degree. — 
Thomas  Manton. 

Verse  108. — "Accept the  freewill  offerings  of  my  mouth,  O  Lord."  It 

is  a  great  grace  that  the  Lord  should  accept  anything  from  us,  if  we  consider 
these  three  things  :  First,  who  the  Lord  is  ;  next,  what  we  are  ;  thirdly,  what  it 
is  we  have  to  give  unto  him. 

As  for  the  Lord,  he  is  all-sufficient,  and  stands  in  need  of  nothing  we  can  give 
him.  Our  goodness  extends  not  to  the  Lord  (Ps.  xvi). 

As  for  us,  we  are  poor  creatures,  living  by  his  liberality  ;  yea,  begging  from 
all  the  rest  of  his  creatures  ;  from  the  sun  and  moon  ;  from  the  air,  the  water,  and 
the  earth  ;  from  fowls  and  fishes  ;  yea,  from  the  worms  :  some  give  us  light,  some 
meat,  some  clothes  ;  and  are  such  beggars  as  we  meet  to  give  to  a  king  ? 

And,  thirdly,  if  we  well  consider,  What  is  it  that  we  give  ?  Have  we  anything 
to  give  but  that  which  we  have  received  from  him  ?  and  whereof  we  may  say  with 
David,  "  O  Lord,  all  things  are  of  thee,  and  of  thine  own  have  we  given  thee  again  " 
(1  Chron.  xxix.  14).  Let  this  humble  us,  and  restrain  us  from  that  vain  conceit 
of  meriting  at  God's  hand. 

David  at  this  time,  in  his  great  necessity,  having  no  other  sacrifice  to  offer  unto 
the  Lord,  offers  him  the  calves  of  his  lips  ;  but  no  doubt,  when  he  might,  he  offered 
more. 

There  is  nothing  so  small,  but  if  it  come  from  a  good  heart,  God  will  accept 
it :  the  widow's  mite,  a  cup  of  cold  water  ;  yea,  and  the  praise  of  our  lips,  although 
it  has  no  other  external  oblation  joined  with  it  :  but  where  men  may  do  more, 
and  will  not,  it  is  an  argument  that  their  heart  is  not  sincerely  affected  toward  him, 
and  their  praises  are  not  welcome  to  him. — William  Cowper. 

Verse  108. — "Accept  .  ...  the  freewill  offerings  of  my  mouth,  0  LORD,  and 
teach  me  thy  judgments."  Two  things  we  are  here  taught  to  pray  for  in  reference 
to  our  religious  performances. 

1.  Acceptance  of  them  :    this  we  must  aim  at  in  all  we  do  in  religion,  that 
whether  present  or  absent  we  may  be  accepted  of  the  Lord.     That  which  David 
here  earnestly  prays  for  the  acceptance  of  is  "  the  freewill  offerings,"  not  of  his  purse, 
but  of   his  "  mouth,"  his  prayers    and  praises  ;    "  the  calves  of   our  lips  "  (Hosea 
xiv.  2)  ;    "  the  fruit  of  our  lips  "  (Heb.  xiii.  15) ;   these  are  the  spiritual  offerings 
which  all  Christians,  as  spiritual  priests,  must  offer  to  God  ;    and  they  must   be 
"  freewill  offerings ;  "   for  we  must  offer  them  abundantly  and  cheerfully  ;    and 
it  is  this  willing  mind  that  is  accepted.     The  more  there  is  of  freeness  and  willing 
ness  in  the  service  of  God,  the  more  pleasing  it  is  to  him. 

2.  Assistance  in  them  :  "Teach  me  thy  judgments."     We  cannot  offer  anything  to 
God  which  we  have  reason  to  think  he  will  accept  of,  but  what  he  is  pleased  to 
instruct  us  in  the  doing  of  ;  and  we  must  be  earnest  for  the  grace  of  God  in  us  as  for 
the  favour  of  God  toward  us. — Matthew  Henry. 

Verse  108. — "Teach  me  thy  judgments."  As  if  the  man  of  God  should  say,  This 
is  one  thing  whereunto  I  will  give  over  myself,  even  to  see  how  thou  dost  punish 
the  wicked,  and  conduct  thy  children.  So  that  we  must  learn,  that  as  it  is  necessary 
to  understand  the  law  and  the  gospel,  so  is  it  requisite  to  discern  God's  judgments. 
For  as  we  cannot  learn  the  one  without  observing  God's  mercy  ;  so  we  cannot 
attain  to  the  other  without  marking  his  vengeance.  We  must  see  always  by  the 
peculiar  teaching  of  God's  Spirit,  how  the  Lord  punisheth  in  justice,  and  yet  in 
mercy  ;  in  wrath,  and  yet  in  love  ;  in  rigour  and  hatred  of  our  sin,  humbling  us 
with  one  hand  ;  in  pity  and  compassion  to  our  salvation,  comforting  us  with  the 
other  hand.  We  see  then  how  the  prophet  prayeth,  both  to  see  them  and  to  mark 
them  :  we  need  teach  this  often,  because  we  dream  so  much  of  fatal  necessity,  and 
of  the  connections  of  natural  causes,  or  else  because  we  cannot  discern  between 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  105  TO  112.        351 

the  crosses  of  the  godly  and  the  ungodly  .  .  .  This  is  then  a  singular  gift  of  God, 
to  discern  how  by  the  self-same  means  the  Lord  both  humbleth  the  good  and  over- 
throweth  the  wicked. — Richard  Greenham. 

Verse  109. — "My  soul  is  continually  in  my  hand."  He  had  his  soul  in  his  hand, 
ready  to  give  whenever  God  should  take  it.  And  this  is  to  be  observed,  that  there 
is  no  trouble  so  ready  to  take  away  the  life  of  God's  children,  as  they  are  ready 
to  give  it.  As  Elijah  came  out  to  the  mouth  of  his  cave  to  meet  with  the  Lord  ; 
and  Abraham  stood  in  the  door  of  his  tent  to  speak  to  the  angel ;  so  the  soul  of 
the  godly  stands  ready  in  the  door  of  the  tabernacle  of  this  body  to  remove  when 
the  Lord  shall  command  it ;  whereas  the  soul  of  the  wicked  lies  back,  hiding  itself, 
as  Adam  among  the  bushes,  and  is  taken  out  of  the  body  perforce  ;  as  was  the  soul 
of  that  worldling  ;  "  This  night  thy  soul  shall  be  required  of  thee  ;  "  but  they  never 
sacrifice  their  souls  willingly  to  the  Lord. —  William  Cowper. 

Verse  109. — "My  soul  is  continually  in  my  hand."  If  any  one  carry  in  the  hand 
a  fragile  vessel,  made  of  glass  or  any  other  similar  material,  filled  with  a  precious 
liquor,  especially  if  the  hand  be  weak,  or  if  from  other  causes  dangers  be  threatening, 
he  will  scarcely  be  able  to  avoid  the  breaking  of  the  vessel  and  the  running  out  of 
the  liquor.  Such  is  the  condition  of  my  life,  which  I,  set  upon  by  various  enemies, 
carry  as  it  were  in  my  hand  ;  which,  therefore,  is  exposed  to  such  a  great  danger, 
as  that  I  always  have  death  present  before  my  sight,  my  life  hanging  on  the  slenderest 
thread. — Andreas  Rivetus,  1572 — 1651. 

Verse  109. — "My  soul  is  continually  in  my  hand."  The  believer  is  always  in 
the  very  jaws  of  death.  He  lives  with  wings  outstretched  to  fly  away.  Paul 
testified,  "  I  die  daily."  In  the  extremity  of  persecution,  the  fervent  desire  was 
to  know  what  God  would  have  him  to  do. — Henry  Law. 

Verse  109. — "My  soul  is  continually  in  my  hand."  I  make  no  more  of  life  than 
a  child  doth  of  his  bird  which  he  carrieth  in  the  palm  of  his  hand  held  open. — John 
Trapp. 

Verse  109. — "My  soul  is  continually  in  my  hand,"  etc.  Why  doth  David  say, 
"  My  soul  is  in  mine  hand" ;  had  he  called  it  out  of  the  hand  of  God,  and  taken  the 
care  of  it  upon  himself  ?  Nothing  less.  His  meaning  is  only  this, — I  walk  in  the 
midst  of  dangers  and  among  a  thousand  deaths  continually  ;  I  am  in  deaths  often, 
my  life  is  exposed  to  perils  every  day,  yet  do  I  not  forget  thy  law  :  I  keep  close  to 
thee,  and  will  keep  close  to  thee  whatsoever  comes  of  it.  Augustine  upon  that 
place  doth  ingeniously  confess  that  he  understood  not  what  David  meant,  by 
having  his  soul  in  his  hands  ;  but  Jerome,  another  of  the  ancients,  teacheth  us, 
that  it  is  an  Hebraism,  signifying  a  state  of  extremest  peril.  The  Greeks  also 
have  drawn  it  into  a  proverb  speaking  the  same  thing. 

But  why  doth  the  holding  or  putting  the  life  in  the  hand  signify  the  exposing 
of  the  life  to  peril  ?  There  is  a  twofold  reason  of  it. 

First.  Because  those  things  which  are  carried  openly  in  the  hand  are  apt  to 
fall  out  of  the  hand,  and  being  carried  in  sight,  they  are  apt  to  be  snatched  or 
wrested  out  of  the  hand.  And,  therefore,  though  to  be  in  the  hand  of  God  signifies 
safety,  because  his  hand  is  armed  with  irresistible  power  to  protect  us  ;  yet  for  a 
man  to  carry  a  thing  in  his  own  hand  is  to  carry  it  in  danger,  because  his  hand  is  weak, 
and  there  are  safer  ways  of  carrying  or  conveying  a  thing  than  openly  in  the  hand.  If 
a  man  be  to  ride  a  long  journey  with  any  treasure  about  him,  he  doth  not  carry 
it  in  his  hand,  but  puts  it  in  some  secret  and  close  place  where  it  may  be  hidden, 
and  so  be  more  secure.  The  Chahlee  paraphrast,  to  express  the  elegancy  of  that 
place  forecited  out  of  the  Psalm,  gives  it  thus,  "My  life  is  in  as  much  danger  as  if 
it  stood  upon  the  very  superficies  or  outside  of  my  hand,"  as  if  he  had  no  hold  of  it, 
but  it  stood  barely  upon  his  hand  ;  for  that  which  is  set  upon  the  palm  of 
the  hand,  and  not  grasped,  is  in  greater  danger.  Things  safe  kept  are  hidden  or 
held  fast. 

Secondly.  There  is  another  reason  of  that  speech,  because  when  a  man  is  about 
to  deliver  a  thing  or  to  give  it  up,  he  takes  it  in  his  hand.  They  that  put 
themselves  upon  great  perils  and  dangers  for  God  and  his  people,  deliver  up 
their  lives  and  their  all  to  God.  Hence  that  counsel  of  the  Apostle  (1  Pet. 
iv.  19) :  "  Let  them  that  suffer  according  to  the  will  of  God  commit  the  keeping  of 
their  souls  to  him  in  well  doing,  as  unto  a  faithful  Creator."  So  here,  the  life  of 
men  in  danger  is  said  to  be  put  in  the  hand,  because  such  are,  as  it  were,  ready  to 
deliver  and  commit  their  lives  unto  God,  that  he  would  take  care  of  their  lives  to 


352  EXPOSITIONS    OF    THE    PSALMS. 

preserve  them  from  the  danger,  or  to  take  them  to  himself  if  they  lose  them  in  his 
service. — Joseph  Caryl. 

Verse  110. — "The  wicked."  He  calls  them  wicked  men;  which  importeth  three 
things.  First,  they  work  wickedness.  Secondly,  they  love  it.  Thirdly,  they 
persevere  in  it. — William  Cowper. 

Verse  110. — "A  snare."  One  manner  of  catching  wild  animals,  such  as  linns,  bears, 
jackals,  foxes,  hart,  roebuck,  and  fallow-deer,  was  by  a  trap  (pac/i),  which  is  the 
word  used  in  this  place  ;  this  was  set  under  ground  (Job  xviii.  10),  in  the  run  of 
the  animal  (Prov.  xxii.  5),  and  caught  it  by  the  leg  (Job  xviii.  9). — William  Latham 
Bevan,  in  Smith's  Dictionary  of  the  Bible,  1863. 

Verse  110. — "The  wicked  have  laid  a  snare  for  me."  In  eating,  he  sets  before 
us  gluttony  ;  in  love  he  impels  to  lust ;  in  labour,  sluggishness  ;  in  conversing, 
envy  ;  in  governing,  covetousness  ;  in  correcting,  anger  ;  in  honour,  pride  ;  in 
the  heart,  he  sets  evil  thoughts  ;  in  the  mouth,  evil  words  ;  in  actions,  evil  works  ; 
when  awake,  he  moves  us  to  evil  actions  ;  when  asleep,  to  filthy  dreams. — • 
Girolamo  Savonarola,  1452 — 1498. 

Verse  110. — "Laid  a  snare  for  me:  yet  I  erred  not,"  etc.  It  is  not  the  laying 
the  bait  hurts  the  fish,  if  the  fish  do  not  bite. — Thomas  Watson. 

Verse  111. — "Thy  testimonies  have  I  taken,"  etc.  The  Scripture  is  called 
"  testimonies  "  in  respect  to  God  himself,  because  it  doth  give  a  testimony  to  him, 
and  makes  God  known  to  us  :  it  gives  a  testimony  of  all  those  attributes  that  are 
himself,  of  his  wisdom,  of  his  power,  of  his  justice,  of  his  goodness,  of  his  truth. 
The  declaration  of  these,  we  have  them  all  in  the  various  books  of  the  Scriptures  : 
there  is  never  a  book,  but  there  is  a  testification  of  these  attributes.  In  the  book 
of  Genesis  we  have  a  testimony  of  his  power  in  making  the  world,  of  his  justice  in 
drowning  the  world,  and  of  his  goodness  in  saving  Noah.  In  the  book  of  Exodus 
we  have  a  testimony  of  his  providence  in  leading  the  people  of  Israel  through  the 
Red  Sea,  in  bringing  them  out  of  Egypt ;  we  have  a  testimony  of  his  wisdom  in 
giving  them  his  law.  What  should  I  name  more  ?  In  the  New  Testament,  in 
the  Gospel,  all  is  testimony.  As  the  Old  gave  testimony  to  God,  so  the  New  to 
Christ :  "  To  him  gave  all  the  prophets  witness  ;  "  not  only  the  Old,  but  the  New  : 
"  These  are  they  that  testify  of  me."  Everywhere  there  is  testimony  of  Christ, — 
of  his  humility,  in  taking  our  nature ;  of  his  power,  in  working  miracles  ;  of  his 
wisdom,  in  the  parables  that  he  spoke  ;  of  his  patience  and  love,  in  the  torments 
that  he  suffered  for  us.  Both  Law  and  Gospel — the  whole  book  of  Scripture,  and 
every  part  of  it  in  these  regards  is  fitly  called  "  the  testimonies  of  the  Lord."  And 
the  holy  Psalmist  made  choice  of  this  name  when  he  was  to  speak  to  the  honour 
and  glory  of  it ;  because  it  was  that  name  from  which  he  sucked  a  great  deal  of 
comfort,  because  it  was  the  testimony  of  God's  truth  and  goodness  and  wisdom  and 
power  to  him  ;  thereupon  he  makes  so  precious  esteem  of  it  as  to  account  it  his 
"  heritage."— Richard  Holdsworth  (1590—1649),  in  "The  Valley  of  Vision." 

Verse  111. — "Thy  testimonies."  By  "testimonies"  is  meant  the  covenant 
between  God  and  his  people  ;  wherein  he  bindeth  himself  to  them,  and  them  to  him. 
Some  think  that  the  excellency  of  the  word  is  here  set  out  by  many  names  ;  but  we 
must  look  to  the  propriety  of  every  word  :  as  before  by  "  judgments,"  so  by  this 
word  "  testimonies,"  is  meant  the  covenant :  not  the  commandments,  because 
they  cannot  be  an  inheritance,  for  they  cannot  comfort  us,  because  we  cannot  fulfil 
them,  but  fail  in  them,  and  cannot  therefore  take  comfort  in  them.  It  is  the  gospel 
that  bringeth  peace  and  comfort.  "The  law,"  when  it  is  taken  generally, 
containeth  all  the  word,  particularly  the  commandments  ;  so  "  the  word  "  generally 
containeth  both  law  and  gospel,  but  particularly  the  promises,  as  Rom.  x.  So 
likewise  by  the  "  testimonies,"  when  they  are  opposed  to  the  law,  is  meant  the  promise 
of  the  covenant,  as  Isaiah  viii.,  and  this  testimony  is  confirmed  to  us  by  the  sacraments, 
as  to  them  by  sacrifices. — Richard  Greenham. 

Verse  111. — "As  an  heritage."  Why  the  divine  testimonies  should  be  called 
by  the  Psalmist  an  inheritance;  why  he  brings  them  within  the  compass  of  this  notion, 
may  not  so  easily  be  understood  ;  for  the  word  of  God  points  out  the  inheritance, 
but  it  is  not  the  inheritance  itself.  Yes,  there  is  good  reason  to  be  given  for  the 
expression,  were  there  no  more  than  this,  that  we  consider  the  inestimable  comfort, 
and  heavenly  treasure  that  is  to  be  found  in  the  word  of  God  ;  it  is  a  rich  mine  of 
all  celestial  treasure,  it  is  a  storehouse  of  all  good  things,  of  all  saving  knowledge. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  105  TO  112.       353 

All  privileges  whatsoever  they  are  that  we  can  expect  on  earth  or  heaven,  they 
are  all  contained  in  the  word  of  God  :  here  is  ground  enough  why  it  is  called  an 
inheritance. ;  he  hath  a  good  heritage  that  hath  all  these. 

Yet  there  is  a  better  reason  than  this ;  for  if  it  be  so  that  heaven  is  our  inheritance, 
then  the  word  of  God  is ;  because  it  is  the  word  that  points  out  heaven,  that  gives 
the  assurance  of  heaven  :  we  have  in  the  word  of  God  all  the  evidences  of  heaven. 
Whatsoever  title  any  saint  hath  to  heaven,  he  hath  it  in  and  out  of  the  word  of 
God.  There  are  the  evidences  in  the  word  of  God  ;  both  the  evidence  of  discovery, 
it  is  the  holy  terrier  of  the  celestial  Canaan,  and  the  evidence  of  assurance,  it  is  as  a 
sacred  bond  or  indenture  between  God  and  his  creature.  St.  Gregory  said  wittily, 
when  he  called  it  God's  epistle  that  he  sent  to  man  for  the  declaration  of  his  will 
and  pleasure,  he  might  as  well  have  called  it  God's  deed  of  gift,  whereby  he  makes 
over  and  conveys  to  us  all  those  hopes  that  we  look  for  in  heaven.  Whatsoever 
interest  we  have  in  God,  in  Christ,  whatsoever  hope  of  bliss  and  glory,  whatsoever 
comfort  of  the  Spirit,  whatsoever  proportion  of  grace,  all  are  made  over  to  us  in 
the  promises  of  the  gospel,  in  the  word  of  God. 

Now  put  this  together,  look  as  in  human  affairs,  evidences,  though  they  be  not 
properly  the  inheritance  itself,  yet  they  are  called  the  inheritance,  and  are  the 
inheritance,  though  not  actually,  yet  virtually  so  ;  because  all  the  title  we  have 
to  an  inheritance  is  in  the  deeds  and  evidences  ;  therefore  evidences  are  precious 
things.  Though  it  be  but  a  piece  of  paper,  or  parchment  full  of  dust  and  worm- 
eaten,  yet  it  is  as  much  worth  sometimes  as  a  county,  as  much  worth  as  all  a  man's 
possessions  besides.  So  likewise  it  is  with  the  Scriptures  ;  they  are  not  actually 
and  properly  the  inheritance  itself,  but  they  are  via,  the  way  to  the  kingdom.  It 
is  called  the  gospel  of  the  kingdom,  nay  more,  the  kingdom  itself :  "  The  kingdom 
of  God  is  come  among  you,"  or  "  to  you."  Why  the  kingdom  ?  Why  the 
inheritance  ?  By  the  same  reason,  both,  because  here  we  have  the  conveyance, 
here  we  have  the  deed,  here  we  have  the  assurance  of  whatsoever  title  or  claim  we 
make  to  heaven. — Richard  Holdsworlh. 

Verse  111. — "They  are  the  rejoicing  of  my  heart."  He  saith  not  that  God's 
testimonies  bring  joy,  but  that  they  are  joy,  there  is  no  other  joy  but  the  delight 
in  the  law  of  the  Lord.  For  all  other  joy,  the  wise  king  said  of  laughter,  "  thou 
art  mad,"  and  of  joy,  "  what  is  it  that  thou  dost  ?  "  Eccles.  ii.  True  joy  is  the  earnest 
which  we  have  of  heaven,  it  is  the  treasure  of  the  soul,  and  therefore  should  be  laid 
up  in  a  safe  place  ;  and  nothing  in  this  world  is  safe  to  place  it  in.  And  therefore 
with  the  spouse  we  say,  "  We  will  be  glad  in  thee,  we  will  remember  thy  love  more 
than  wine."  Let  others  seek  their  joy  in  wine,  in  society,  in  conversation,  in  music  ; 
for  me,  thou  hast  put  gladness  in  my  heart,  more  than  in  the  time  that  their  corn 
and  their  wine  increased.  These  indeed  are  the  precious  fruits  of  the  earth,  but 
they  seal  not  up  special  favour  ;  a  man  may  have  together  with  them,  an  empty, 
husky,  and  chaffy  soul.  And  therefore  these  are  not  the  joys  of  the  saints  ;  they 
must  have  God,  or  else  they  die  for  sorrow  ;  his  law  is  their  life. — Abraham  Wright. 

Verse  112. — "/  have  inclined  my  heart  to  perform  thy  statutes  alway,"  etc.  In 
the  former  verse  he  showed  his  faith,  and  his  joy  which  came  thereof  ;  now  he 
showeth  that  here  in  this  joy  he  will  keep  the  commandments  ;  whereby  he  showeth 
that  this  was  a  true  joy,  because  it  wrought  a  care  to  do  good.  For  if  we  believe 
the  promises  truly,  then  we  also  love  the  commandments,  otherwise  faith  is  vain ; 
a  care  to  live  a  godly  life  nourisheth  faith  in  God's  promises.  Here  is  the  cause 
then  why  many  regard  not  the  word  and  sacraments  ;  or  if  they  do  a  little,  it  is 
to  no  purpose,  because  they  labour  not  to  keep  the  commandments.  For  unless 
they  have  care  to  do  this,  the  word  of  God  to  them  cannot  be  profitable,  nor  the 
sacraments  sacred. — Richard  Greenham. 

Verse  112. — "/  have  inclined  my  heart  to  perform,"  etc.  Observe.  In  the  36th 
verse  he  prayed  to  God,  saying,  "Incline  my  heart  unto  thy  testimonies."  And  here 
he  speaks  about  himself,  saying,  "/  have  inclined  mine  heart  to  perform  thy  statutes 
alway  even  unto  the  end."  What  need,  then,  was  there  to  ask  from  God  that  which 
he  in  another  place  glories  to  have  done  himself  ?  I  answer  :  These  things  are 
not  contrary  the  one  to  the  other.  God  inclines,  and  the  godly  man  inclines.  Man 
inclines  by  striving  ;  God  inclines  by  effecting.  Neither  is  that  which  the  man 
attempts,  nor  that  which  he  by  striving  achieves  goodwards,  from  the  man,  but 
from  God,  who  gives,  '  both  to  will  and  to  do  of  his  good  pleasure  :  "  Phil.  ii.  13. — 
Wolfgang  Musculus. 

VOL.  v.  23 


354  EXPOSITIONS    OF    THE    PSALMS. 

Verse  1 12. — The  sinful  heart  of  itself  will  run  any  way  ;  upon  earthly  things, 
upon  evil  things,  or  upon  impertinent  and  unseasonable  things  ;  but  it  will  not 
come  to  or  keep  upon  that  which  it  should  mind  ;  therefore  it  must  be  taken  as 
by  strong  hand,  and  set  upon  spiritual  things,  set  on  musing  and  meditation  of 
heavenly  things.  A  carnal  heart  is  like  the  loadstone,  it  cleaves  to  nothing  but 
steel  or  iron,  and  both  of  them  easily  unite  :  but  the  heart  must  be  of  another 
property,  and  act  in  a  higher  way.  And  a  good  heart,  though  it  thinks  too  much 
earthward,  and  runs  often  wrong,  yet  it  will  set  itself  in  its  thinkings  on  right  objects, 
and  make  itself  and  them  to  meet  and  unite.  David  tells  us  how  he  did  ;  he  inclined 
his  heart  to  God's  commandments,  both  to  keep  them  and  to  meditate  on  them.  He 
took  and  bent  his  heart,  as  a  thing  bending  too  much  to  other  things  ;  set  his  mind 
on  musing  on  it.  He  found  his  heart  and  the  law  of  God  too  far  asunder,  and  so 
would  continue,  unless  he  brought  them  together  and  made  them  one.  If  he  had 
not  brought  his  heart  to  the  word,  he  had  never  meditated  :  the  object  cannot 
apply  itself  to  the  mind,  but  the  mind  must  bring  itself  to  the  object.  No  holy 
duties  will  come  to  us,  we  must  come  to  them. — Nathanael  Ranew,  in  "Solitude 
Improved  by  Divine  Meditation,"  1670. 

Verse  112. — "/  have  inclined  mine  heart  to  perform,"  etc.  In  this  work  he  was 
determined  to  continue.  1.  "I  have  inclined  my  heart."  The  counsel  of  the  soul 
is  like  a  balance  ;  and  the  mind,  which  hath  the  commanding  power  over  the 
affections,  inclines  the  balance  to  that  which  it  judges  best.  2.  It  was  to  perform 
it,  that  he  thus  inclined  his  heart.  3.  And  this  not  for  a  time,  or  some  particular 
occasion,  but  always,  and  unto  the  end.  Then  the  end  of  life  would  be  the  beginning 
of  glory. — Adam  Clarke. 

Verse  112. — "/  have  inclined  my  heart."  The  prophet,  in  order  briefly  to  define 
what  it  is  to  serve  God,  asserts  that  he  applied  not  only  his  hands,  eyes,  or  feet, 
to  the  keeping  of  the  law,  but  that  he  began  with  the  affection  of  the  heart. — John 
Calvin. 

Verse  112. — "Unto  the  end."  Our  life  on  earth  is  a  race  ;  in  vain  begins  he  to 
run  swiftly,  that  fainteth,  and  gives  over  before  he  come  to  the  end.  And  this 
was  signified  (saith  Gregory)  when  in  the  law  the  tail  of  the  beast  was  sacrificed 
with  the  rest :  perseverance  crowneth  all.  It  is  good  we  have  begun  to  do  well ; 
let  us  also  strive  to  persevere  to  the  end. — William  Cowper. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  113  TO  120.      355 

EXPOSITION    OF    VERSES    113   TO    120. 

T  HATE  vain  thoughts  :   but  thy  law  do  I  love. 

114  Thou  art  my  hiding  place  and  my  shield  :   I  hope  in  thy  word. 

115  Depart  from  me,  ye  evildoers  :    for  I  will  keep  the  commandments 
of  my  God. 

116  Uphold  me  according  unto  thy  word,  that  I  may  live  :    and  let  me 
not  be  ashamed  of  my  hope. 

117  Hold  thou  me  up,  and  I  shall  be  safe  :   and  I  will  have  respect  unto 
thy  statutes  continually. 

118  Thou  hast  trodden  down  all  them  that  err  from  thy  statutes  :    for 
their  deceit  is  falsehood. 

119  Thou  puttest  away  all  the  wicked  of  the  earth  like  dross  :    therefore 
I  love  thy  testimonies. 

120  My   flesh   trembleth   for   fear   of   thee  ;    and   I   am   afraid   of   thy 
judgments. 

Verse  113.  "I  hate  vain  thoughts  :  but  thy  law  do  I  love."  In  this  paragraph  the 
Psalmist  deals  with  thoughts  and  things  and  persons  which  are  the  opposite  of 
God's  holy  thoughts  and  ways.  He  is  evidently  in  great  fear  of  the  powers  of 
darkness,  and  of  their  allies,  and  his  whole  soul  is  stirred  up  to  stand  against  them 
with  a  determined  opposition.  Just  as  he  began  the  octave,  verse  97,  with 
"  O  how  I  love  thy  law,"  so  here  he  begins  with  a  declaration  of  hatred  against 
that  which  breaks  the  law.  The  opposite  of  the  fixed  and  infallible  law  of  God 
is  the  wavering,  changing  opinion  of  men  :  David  had  an  utter  contempt  and 
abhorrence  for  this  ;  all  his  reverence  and  regard  went  to  the  sure  word  of  testimony. 
In  proportion  to  his  love  to  the  law  was  his  hate  of  men's  inventions.  The  thoughts 
of  men  are  vanity  ;  but  the  thoughts  of  God  are  verity.  We  hear  much  in  these 
days  of  "  men  of  thought,"  "  thoughtful  preachers,"  and  "  modern  thought  "  : 
what  is  this  but  the  old  pride  of  the  human  heart  ?  Vain  man  would  be  wise.  The 
Psalmist  did  not  glory  in  his  thoughts  ;  and  that  which  was  called  "  thought  " 
in  his  day  was  a  thing  which  he  detested.  When  man  thinks  his  best,  his  highest 
thoughts  are  as  far  below  those  of  divine  revelation  as  the  earth  is  beneath  the 
heavens.  Some  of  our  thoughts  are  specially  vain  in  the  sense  of  vain-glory,  pride, 
conceit,  and  self-trust  ;  others  in  the  sense  of  bringing  disappointment,  such  as 
fond  ambition,  sinful  dreaming,  and  confidence  in  man  ;  in  the  sense  of  emptiness 
and  frivolity,  such  as  the  idle  thoughts  and  vacant  romancings  in  which  so  many 
indulge  ;  and,  yet  once  more,  too  many  of  our  thoughts  are  vain  in  the  sense  of 
being  sinful,  evil,  and  foolish.  The  Psalmist  is  not  indifferent  to  evil  thoughts 
as  the  careless  are  ;  but  upon  them  he  looks  with  a  hate  as  true  as  was  the  love 
with  which  he  clung  to  the  pure  thoughts  of  God. 

The  last  octave  was  practical,  this  is  thoughtful  ;  there  the  man  of  God  attended 
to  his  feet,  and  here  to  his  heart  :  the  emotions  of  the  soul  are  as  important  as  the 
acts  of  the  life,  for  they  are  the  fountain  and  spring  from  which  the  actions  proceed. 
When  we  love  the  law  it  becomes  a  law  of  love,  and  we  cling  to  it  with  our  whole 
heart. 

114.  "Thou  art  my  hiding  place  and  my  shield."  To  his  God  he  ran  for  shelter 
from  vain  thoughts  ;  there  he  hid  himself  away  from  their  tormenting  intrusions, 
and  in  solemn  silence  of  the  soul  he  found  God  to  be  his  hiding-place.  When  called 
into  the  world,  if  he  could  not  be  alone  with  God  as  his  hiding-place,  he  could  have 
the  Lord  with  him  as  his  shield,  and  by  this  means  he  could  ward  off  the  attacks 
of  wicked  suggestions.  This  is  an  experimental  verse,  and  it  testifies  to  that  which 
the  writer  knew  of  his  own  personal  knowledge  :  he  could  not  fight  with  his  own 
thoughts,  or  escape  from  them,  till  he  flew  to  his  God,  and  then  he  found  deliverance. 
Observe  that  he  does  not  speak  of  God's  word  as  being  his  double  defence,  but  he 
ascribes  that  to  God  himself.  When  we  are  beset  by  very  spiritual  assaults,  such 
as  those  which  arise  out  of  vain  thoughts,  we  shall  do  well  to  fly  distinctly  to  the 
person  of  our  Lord,  and  to  cast  ourselves  upon  his  real  presence.  Happy  is  he 
who  can  truly  say  to  the  triune  God,  "  Thou  art  my  hiding-place."  He  has  beheld 


356  EXPOSITIONS    OF    THE    PSALMS. 

God  under  that  glorious  covenant  aspect  which  ensures  to  the  beholder  the  surest 
consolation.  "1  hope  in  thy  word."  And  well  he  might,  since  he  had  tried  and  proved 
it :  he  looked  for  protection  from  all  danger,  and  preservation  from  all  temptation 
to  him  who  had  hitherto  been  the  tower  of  his  defence  on  former  occasions.  It  is 
easy  to  exercise  hope  where  we  have  experienced  help.  Sometimes  when  gloomy 
thoughts  afflict  us,  the  only  thing  we  can  do  is  to  hope,  and,  happily,  the  word  of 
God  always  sets  before  us  objects  of  hope  and  reasons  for  hope,  so  that  it  becomes 
the  very  sphere  and  support  of  hope,  and  thus  tiresome  thoughts  are  overcome. 
Amid  fret  and  worry  a  hope  of  heaven  is  an  effectual  quietus. 

115.  "Depart  from  me,  ye  evildoers."     Those  who  make  a  conscience  of  their 
thoughts  are  not  likely  to  tolerate  evil  company.     If  we  fly  to  God  from  vain 
thoughts,  much  more  shall  we  avoid  vain  men.     Kings  are  all  too  apt  to  be  surrounded 
by  a  class  of  men  who  flatter  them,  and  at  the  same  time  take  liberty  to  break  the 
laws  of  God  :    David  purged  his  palace  of  such  parasites  ;    he  would  not  harbour 
them  beneath  his  roof.     No  doubt  they  would  have  brought  upon  him  an  ill  name, 
for  their  doings  would  have  been  imputed  to  him,  since  the  acts  of  courtiers  are 
generally  set  down  as  acts  of  the  court  itself  ;   therefore  the  king  sent  them  packing 
bag  and  baggage,  saying, — "  Depart  from  me."     Herein  he  anticipated  the  sentence 
of  the  last  great  day,  when  the  Son  of  David  shall  say,  "  Depart  from  me,  ye  workers 
of  iniquity."     We  cannot  thus  send  all  malefactors  out  of  our  houses,  but  it  will 
often  become  a  duty  to  do  so  where  there  is  right  and  reason  for  it.     A  house  is  all 
the  better  for  being  rid  of  liars,  pilferers,  lewd  talkers,  and  slanderers.     We  are  bound 
at  all  hazards  to  keep  ourselves  clear  of  such  companions  as  come  to  us  by  our  own 
choice  if  we  have  any  reason  to  believe  that  their  character  is  vicious.     Evildoers 
make  evil  counsellors.     Those  who  say  unto  God,  "  Depart  from  us,"  ought  to 
hear  the  immediate  echo  of  their  words  from  the  mouths  of  God's  children,  "  Depart 
from  us.     We  cannot  eat  bread  with  traitors." 

"For  I  will  keep  the  commandments  of  my  God."  Since  he  found  it  hard  to  keep 
the  commandments  in  the  company  of  the  ungodly,  he  gave  them  their  marching 
orders.  He  must  keep  the  commandments,  but  he  did  not  need  to  keep  their 
company.  What  a  beautiful  title  for  the  Lord  this  verse  contains  !  The  word 
God  only  occurs  in  this  one  place  in  all  this  lengthened  Psalm,  and  then  it  is  attended 
by  the  personal  word  "  my  " — "  my  God." 

"  My  God  !  how  charming  is  the  sound  1 

How  pleasant  to  repeat ! 
Well  may  that  heart  with  pleasure  bound, 
Where  God  hath  fix'd  his  seat." 

Because  Jehovah  is  our  God  therefore  we  resolve  to  obey  him,  and  to  chase  out 
of  our  sight  those  who  would  hinder  us  in  his  service.  It  is  a  grand  thing  for  the 
mind  to  have  come  to  a  point,  and  to  be  steadfastly  fixed  in  the  holy  determination, 
— "  I  will  keep  the  commandments."  God's  law  is  our  pleasure  when  the  God  of 
the  law  is  our  God. 

116.  "Uphold  me  according  unto  thy  word,  that  I  may  live."     It  was   so  necessary 
that  the  Lord  should  hold  up  his  servant,  that  he  could  not  even  live  without  it. 
Our  soul  would  die  if  the  Lord  did  not  continually  sustain  it,  and  every  grace  which 
makes  spiritual  life  to  be  truly  life  would  decay  if  he  withdrew  his  upholding  hand. 
It  is  a  sweet  comfort  that  this  great  necessity  of  upholding  is  provided  for  in  the 
word,  and  we  have  not  to  ask  for  it  as  for  an  uncovenanted  mercy,  but  simply  to 
plead  for  the  fulfilment  of  a  promise,  saying,  "  Uphold  me  according  to  thy  word." 
He  who  has  given  us  eternal  life  hath  in  that  gift  secured  to  us  all  that  is  essential 
thereto,  and  as  gracious  upholding  is  one  of  the  necessary  things  we  may  be  sure 
that  we  shall  have  it.     "And  let  me  not  be  ashamed  of  my  hope."     In  verse  114  he 
had  spoken  of  his  hope  as  founded  on  the  word,  and  now  he  begs  for  the  fulfilment 
of  that  word  that  his  hope  might  be  justified  in  the  sight  of  all.     A  man  would  be 
ashamed  of  his  hope  if  it  turned  out  that  it  was  not  based  upon  a  sure  foundation  ; 
but  this  will  never  happen  in  our  case.     We  may  be  ashamed  of  our  thoughts,  and 
our  words,  and  our  deeds,  for  they  spring  from  ourselves  ;    but  we  never  shall  be 
ashamed  of  our  hope,  for  that  springs  from  the  Lord  our  God.     Such  is  the  frailty  of 
our  nature  that  unless  we  are  continually  upheld  by  grace,  we  shall  fall  so  foully 
as  to  be  ashamed  of  ourselves,  and  ashamed  of  all  those  glorious  hopes  which  are 
now  the  crown  and  glory  of  our  life.     The  man  of  God  had  uttered  the  most  positive 
resolves,  but  he  felt  that  he  could  not  trust  in  his  own  solemn  determination  :  hence 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   113  TO   120.     357 

these  prayers.  It  is  not  wrong  to  make  resolutions,  but  it  will  be  useless  to  do  so 
unless  we  salt  them  well  with  believing  cries  to  God.  David  meant  to  keep  the  law  of 
the  Lord,  but  he  first  needed  the  Lord  of  the  law  to  keep  him. 

117.  "Hold  thou  me  up" :    as  a  nurse  holds  up  a  little  child.     "And  I  shall  be 
safe,"  and  not  else  ;  for  unless  thou  hold  me  up  I  shall  be  falling  about  like  an  infant 
that  is  weak  upon  its  knees.     We  are  saved  by  past  grace,  but  we  are  not  safe  unless 
we  receive  present  grace.     The  Psalmist  had  vowed  to  keep  the  Lord's  commands, 
but  here  he  pleads  with  the  Lord  to  keep  him  :    a  very  sensible  course  of  procedure. 
Our  version  reads  the  word  "  uphold,"  and  then  "  hold  up  ;  "  and  truly  we  need 
this  blessing  in  every  shape  in  which  it  can  come,  for  in  all  manner  of  ways  our 
adversaries  seek  to  cast  us  down.     To  be  safe  is  a  happy  condition  ;    there  is  only 
one  door  to  it,  and  that  is  to  be  held  up  by  God  himself  ;   thank  God,  that  door  is 
open  to  the  least  among  us.     "And  I  will  have  respect  unto  thy  statutes  continually." 
In  obedience  is  safety  ;    in  being  held  up  is  obedience.     No  man  will  outwardly 
keep  the  Lord's  statutes  for  long  together  unless  he  has  an  inward  respect  for  them, 
and  this  will  never  be  unless  the  hand  of  the  Lord  perpetually  upholds  the  heart  in 
holy  love.     Perseverance  to  the  end,  obedience  continually,  comes  only  through 
the  divine  power  ;   we  start  aside  as  a  deceitful  bow  unless  we  are  kept  right  by  him 
that  first  gave  us  grace.     Happy  is  the  man  who  realizes  this  verse  in  his  life  ;  upheld 
through  his  whole  life  in  a  course  of  unswerving  integrity,  he  becomes  a  safe  and  trusted 
man,  and  maintains  a  sacred  delicacy  of  conscience  which  is  unknown  to  others. 
He  feels  a  tender  respect  for  the  statutes  of  the  Lord,  which  keeps  him  clear  of  incon 
sistencies  and  conformities  to  the  world  that  are  so  common  among  others,  and  hence 
he  is  a  pillar  in  the  house  of  the  Lord.     Alas,  we  know  some  professors  who  are  not 
upright,  and  therefore  they  lean  to  sin  till  they  fall  over,  and  though  they  are  restored 
they  are  never  safe  or  reliable,  neither  have  they  that  sweet  purity  of  soul  which  is 
the  charm  of  the  more  sanctified  who  have  been  kept  from  falling  into  the  mire. 

118.  "Thou  hast  trodden  down  all  them  that  err  from  thy  statutes."     There  is  no 
holding  up  for  them  ;  they  are  thrown  down  and  then  trodden  down,  for  they  choose 
to  go  down  into  the  wandering  ways  of  sin.    Sooner  or  later  God  will  set  his  foot 
on  those  who  turn  their  foot  from  his  commands  :  it  has  always  been  so,  and  it  always 
will  be  so  to  the  end.     If  the  salt  has  lost  its  savour,  what  is  it  fit  for  but  to  be  trodden 
under  foot  ?     God  puts  away  the  wicked  like  dross,  which  is  only  fit  to  be  cast  out 
as  road-metal  to  be  trodden  down. 

"For  their  deceit  is  falsehood."  They  call  it  far-seeing  policy,  but  it  is  absolute 
falsehood,  and  it  shall  be  treated  as  such.  Ordinary  men  call  it  clever  diplomacy, 
but  the  man  of  God  calls  a  spade  a  spade,  and  declares  it  to  be  falsehood,  and  nothing 
less,  for  he  knows  that  it  is  so  in  the  sight  of  God.  Men  who  err  from  the  right 
road  invent  pretty  excuses  with  which  to  deceive  themselves  and  others,  and  so 
quiet  their  consciences  and  maintain  their  credits  ;  but  their  mask  of  falsehood 
is  too  transparent.  God  treads  down  falsehoods  ;  they  are  only  fit  to  be  spurned 
by  his  feet,  and  crushed  into  the  dust.  How  horrified  must  those  be  who  have  spent 
all  their  lives  in  contriving  a  confectionery  religion,  and  then  see  it  all  trodden  upon 
by  God  as  a  sham  which  he  cannot  endure  ! 

119.  "Thou  puttest  away  all  the  wicked  of  the  earth  like  dross."     He  does  not 
trifie  with  them,  or  handle  them  with  kid  gloves.     No,  he  judges  them  to  be  the 
scum  of  the  earth,  and  he  treats  them  accordingly  by  putting  them  away.     He  puts 
them  away  from  his  church,  away  from  their  honours,  away  from  the  earth,  and  at 
last  away  from  himself.     "  Depart,"  saith  he,  "  ye  cursed."     If  even  a  good  man 
feels  forced  to  put  away  the  evil-doers  from  him,  much  more  must  the  thrice  holy 
God  put  away  the  wicked.     They  looked  like  precious  metal,  they  were  intimately 
mixed  up  with  it,  they  were  laid  up  in  the  same  heap  ;    but  the  Lord  is  a  refiner, 
and  every  day  he  removes  some  of  the  wicked  from  among  his  people,  either  by 
making  a  shameful  discovery  of  their  hypocrisy  or  by  consuming  them  from  off  the 
earth.     They  are  put  away  as  dross,  never  to  be  recalled.     As  the  metal  is  the 
better  for  losing  its  alloy,  so  is  the  church  the  better  for  having  the  wicked  removed. 
These  wicked  ones  are  "  of  the  earth," — "  the  wicked  of  the  earth,"  and  they  have 
no  right  to  be  with  those  who  are  not  of  the  world  ;   the  Lord  perceives  them  to  be 
out  of  place  and  injurious,  and  therefore  he  puts  them  away,  all  of  them,  leaving 
none  of  them  to  deteriorate  his  church.     The  process  will  one  day  be  perfect ;    no 
dross  will  be  spared,  no  gold  will  be  left  impure.     Where  shall  we  be  when  that  great 
work  is  finished? 

"Therefore  I  love  thy  testimonies."     Even  the  severities  of  the  Lord  excite  the 


358  EXPOSITIONS    OF    THE    PSALMS. 

love  of  his  people.  If  he  allowed  men  to  sin  with  impunity,  he  would  not  be  so 
fully  the  object  of  our  loving  admiration  ;  he  is  glorious  in  holiness  because  he 
thus  rids  his  kingdom  of  rebels,  and  his  temple  of  them  that  defile  it.  In  these 
evil  days,  when  God's  punishment  of  sinners  has  become  the  butt  of  proud  sceptical 
contentions,  we  may  regard  as  a  mark  of  the  true  man  of  God  that  he  loves  the  Lord 
none  the  less,  but  a  great  deal  the  more,  because  of  his  condign  judgment  of  the 
ungodly. 

120.  "My  flesh  trembleth  for  fear  of  thee."  Such  was  his  awe  in  the  presence 
of  the  Judge  of  all  the  earth,  whose  judgment  he  had  just  now  been  considering, 
that  he  did  exceedingly  fear  and  quake.  Even  the  grosser  part  of  his  being, — his 
flesh  felt  a  solemn  dread  at  the  thought  of  offending  one  so  good  and  great,  who 
would  so  effectually  sever  the  wicked  from  among  the  just.  Alas,  poor  flesh,  this 
is  the  highest  thing  to  which  thou  canst  attain  I  "And  /  am  afraid  of  thy  judgments." 
God's  words  of  judgment  are  solemn,  and  his  deeds  of  judgment  are  terrible  ;  they 
may  well  make  us  afraid.  At  the  thought  of  the  Judge  of  all, — his  piercing  eye, 
his  books  of  record,  his  day  of  assize,  and  the  operations  of  his  justice, — we  may 
well  cry  for  cleansed  thoughts,  and  hearts,  and  ways,  lest  his  judgments  should 
light  on  us.  When  we  see  the  great  Refiner  separating  the  precious  from  the  vile, 
we  may  well  feel  a  godly  fear,  lest  we  should  be  put  away  by  him,  and  left  to  be  trodden 
under  his  feet. 

Love  in  the  previous  verse  is  quite  consistent  with  fear  in  this  verse :  the  fear 
which  hath  torment  is  cast  out,  but  not  the  filial  fear  which  leads  to  reverence  and 
obedience. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  113  TO  120.     359 


NOTES   ON    VERSES    113   TO    120. 

The  fifteenth  letter,  SAMECH,  denotes  a  prop  or  pillar,  and  this  agrees  well  with 
the  subject  matter  of  the  strophe,  in  which  God  is  twice  implored  to  uphold  his  servant 
(verses  16,  17),  while  the  utter  destruction  of  those  who  make  light  of  his  law,  or 
encourage  scepticism  regarding  it,  may  be  compared  to  the  fate  of  the  Philistine 
lords,  on  whom  Samson  brought  down  the  roof  of  the  house  where  they  were  making 
merry,  by  overthrowing  the  pillars  which  supported  it. — Neale  and  Littledale. 

Verses  112,  113. — When  David  had  an  inclination  in  his  heart  to  God's  statutes, 
the  immediate  effect  of  it  was  to  "hate  vain  thoughts."  We  read,  "/  have  inclined 
mine  heart  to  perform  thy  statutes  ";  and  it  follows,  "/  hate  vain  thoughts."  The 
vanity  of  his  heart  was  a  burden  to  him.  A  new  creature  is  as  careful  against 
wickedness  in  the  head  or  heart,  as  in  the  life.  A  godly  man  would  be  purer  in 
the  sight  of  God  than  in  the  view  of  man.  He  knows  none  but  God  can  see  the 
wanderings  of  his  heart  or  the  thoughts  of  his  head,  yet  he  is  as  careful  that  sins 
should  not  rise  up  as  that  they  should  not  break  out. — Stephen  Charnock. 

Verse  113. — "/  hate  vain  thoughts,"  or,  the  evil  devices  ;  or,  the  double-hearted 
imaginations  ;  or,  the  intermeddling,  counter-coursing  thoughts  :  that  is  to  say, 
that  kind  of  practice  of  some  men,  that  sail  with  every  wind,  and  seek  still  to  have 
two  strings  to  their  bow.  The  Hebrew  word  doth  properly  signify  boughs  or 
branches,  which  shoot  up  perplexedly  or  confusedly  in  a  tree. — Theodore  Haak, 
1618—1657. 

Verse  113. — "I  hate  vain  thoughts."  In  those  vacant  hours  which  are  spared 
from  business,  pleasure,  company,  and  sleep,  and  which  are  spent  in  solitude,  at 
home  or  abroad  ;  unprofitable,  proud,  covetous,  sensual,  envious,  or  malicious 
imaginations,  occupy  the  minds  of  ungodly  men,  and  often  infect  their  very  dreams. 
These  are  not  only  sinful  in  themselves,  indicating  the  state  of  their  hearts,  and 
as  such  will  be  brought  into  the  account  at  the  day  of  judgment  ;  but  they  excite 
the  dormant  corruptions,  and  lead  to  more  open  and  gross  violations  of  the  holy 
law.  The  carnal  mind  welcomes  and  delights  to  dwell  upon  these  congenial 
imaginations,  and  to  solace  itself  by  ideal  indulgences,  when  opportunity  of  other 
gratification  is  not  presented,  or  when  a  man  dares  not  commit  the  actual  trans 
gression.  But  the  spiritual  mind  recoils  at  them  ;  such  thoughts  will  intrude 
from  time  to  time,  but  they  are  unwelcome  and  distressing,  and  are  immediately 
thrust  out ;  while  other  subjects,  from  the  word  of  God,  are  stored  up  in  readiness 
to  occupy  the  mind  more  profitably  and  pleasantly  during  the  hours  of  leisure  and 
retirement.  There  is  no  better  test  of  our  true  character,  than  the  habitual  effect 
of  "yam  thoughts  "  upon  our  minds — whether  we  love  and  indulge  them,  or  abhor, 
and  watch  and  pray  against  them. — Thomas  Scott,  1747 — 1821. 

Verse  113. — "/  hate  vain  thoughts."  A  godly  man  may  have  roving  thoughts 
in  duty.  Sad  experience  proves  this  ;  the  thoughts  will  be  dancing  up  and  down 
in  prayer.  The  saints  are  called  stars  ;  but  many  times  in  duty  they  are  wandering 
stars.  The  heart  is  like  quicksilver  which  will  not  fix.  It  is  hard  to  tie  two  good 
thoughts  together  ;  we  cannot  lock  our  hearts  so  close,  but  that  distracting  thoughts, 
like  wind,  will  get  in.  Hierom  complains  of  himself ;  "  Sometimes,"  saith  he,  "  when 
I  am  about  God's  service,  I  am  walking  in  the  galleries,  or  casting  up  accounts." 
But  these  wandering  thoughts  are  not  allowed  :  "/  hate,  vain  thoughts,"  they  come 
as  unwelcome  guests,  which  are  no  sooner  spied,  but  turned  out  of  doors. — Thomas 
Watson. 

Verse  Ii3. — "I  hate."  Every  dislike  of  evil  is  not  sufficient ;  but  perfect  hatred 
is  required  of  us  against  all  sorts  and  degrees  of  sin. — David  Dickson. 

Verse  113. — "Vain  thoughts."  The  word  is  used  for  the  opinions  of  men  ;  and 
may  be  applied  to  all  heterodox  opinions,  human  doctrines,  damnable  heresies  ; 
such  as  are  inconsistent  with  the  perfections  of  God,  derogate  from  his  grace,  and 
from  the  person  and  offices  of  Christ ;  and  are  contrary  to  the  word,  and  which 
are  therefore  rejected  and  abhorred  by  good  men. — John  Gill. 

Verse  113. — "Vain  thoughts."  Hebrew,  seaphim,  baitings  between  two  opinions. 
See  1  Kings  xviii.  21.  Hence  it  signifies  sceptical  doubts. — Christopher  Wordsworth. 

Verse  113. — "Vain  thoughts."     Our  thoughts  are  set  upon  trifles  and  frivolous 


360  EXPOSITIONS    OF    THE    PSALMS. 

things,  neither  tending  to  our  own  profit  nor  the  benefit  of  others  :  "  The  heart 
of  the  wicked  is  little  worth  ;  "  all  their  debates,  conceits,  musings,  are  of  no  value  : 
for  all  their  thoughts  are  taken  up  about  childish  vanity  and  foolish  conceits.  "  The 
thought  of  foolishness  is  sin  "  (Prov.  xxiv.  9)  ;  not  only  the  thought  of  wickedness, 
but  foolishness.  Thoughts  are  the  first-born  of  the  soul,  the  immediate  issues  of 
the  mind  ;  yet  we  lavish  them  away  upon  every  trifle.  Follow  men  all  the  day 
long,  and  take  account  of  their  thoughts.  Oh  !  what  madness  and  folly  are  in  all 
the  musings  they  are  conscious  of  :  "  The  Lord  knoweth  the  thoughts  of  man, 
that  they  are  vanity  "  (Ps.  xciv.  11).  If  we  did  judge  as  God  judges,  all  the  thoughts, 
reasonings,  discourses  of  the  mind,  if  they  were  set  down  in  a  table,  we  might  write 
at  the  bottom,  Here  is  the  sum  and  total  account  of  all, — nothing  but  vanity. 

The  sins  that  do  most  usually  engross  and  take  up  our  thoughts  are, 

1st.  Uncleanness.  Speculative  wickedness  makes  way  for  active :  "  Hath 
committed  adultery  ....  in  his  heart  "  (Matt.  v.  28).  There  is  a  polluting  ourselves 
by  our  thoughts,  and  this  sin  usually  works  that  way. 

2ndly.  Revenge.  Liquors  are  soured  when  long  kept ;  so,  when  we  dwell  upon 
discontents,  they  turn  to  revenge.  Purposes  of  revenge  are  most  sweet  and  pleasant 
to  carnal  nature  :  "  Frowardness  is  in  his  heart,  he  deviseth  mischief  continually  " 
(Prov.  vi.  14),  that  is  to  say,  he  is  full  of  revengeful  and  spiteful  thoughts. 

Srdly.  Envy.  It  is  a  sin  that  feeds  upon  the  mind.  Those  songs  of  the  women, 
that  Saul  had  slain  his  thousands,  but  David  his  ten  thousands,  they  ran  in  Saul's 
mind,  therefore  he  hated  David  (1  Sam.  xviii.  9).  Envy  is  an  evil  disease  that 
dwelleth  in  the  heart,  and  betrays  itself  mostly  in  thoughts. 

4thly.  Pride.  Either  pride  in  the  desires  or  pride  in  the  mind,  either  vain 
glory  or  self-conceit ;  this  is  entertaining  our  hearts  with  whispers  of  vanity  :  there 
fore  it  is  said,  "  He  hath  scattered  the  proud  in  the  imagination  of  their  hearts  " 
(Luke  i.  51)  :  proud  men  are  full  of  imaginations. 

Sthly.  Covetousness,  which  is  nothing  but  vain  musings  and  exercises  of  the 
heart :  "  A  heart  they  have  exercised  with  covetous  practices  "  (2  Peter  ii.  14). 
And  it  withdraws  the  heart  in  the  very  time  of  God's  worship  :  "  Their  heart  goeth 
after  their  covetousness  "  (Ezek.  xxxiii.  31). 

Gthly.  Distrust  is  another  thing  which  usually  takes  up  our  thoughts — distracting 
motions  against  God's  providence. — Thomas  Manton. 

Verse  113. — "Vain  thoughts."  Let  us  see  what  vanity  is.  Take  it  in  all  the 
acceptations  of  it,  it  is  true  of  our  thoughts  that  they  are  "vain." 

1.  It  is  taken  for  unprofitableness.     So,  Eccles.  i.  2,  3,  "  All  is  vain,"  because 
there  is  "  no  profit  in  them  under  the  sun."     Such  are  our  thoughts  by  nature  ; 
the  wisest  of  them  will  not  stand  us  in  any  stead  in  time  of  need,  in  time  of  temptation, 
distress  of  conscience,  day  of  death  or  judgment  :    1  Cor.  ii.  6,  "  All  the  wisdom 
of  the  wise  comes   to  nought  "  ;    Prov.  x.  20,  "  The  heart  of  the  wicked  is  little 
worth,"  not  a  penny  for  them  all. 

2.  Vanity  is  taken  for  lightness.     "  Lighter  than  vanity  "  is  a  phrase  used, 
Ps.  Ixii.  9  ;  and  whom  is  it  spoken  of  ?     Of  men  ;  and  if  anything  in  them  be  lighter 
than  other,  it  is  their  thoughts,  which  swim  in  the  uppermost  parts,  float  at  the  top, 
are  as  the  scum  of  the  heart.     When  all  the  best,  and  wisest,  and  deepest,  and 
solidest  thoughts  in  Belshazzar,  a  prince,  were  weighed,  they  were  found  too  light, 
Dan.  v.  27. 

3.  Vanity  is  put  for  folly.     So,  Prov.  xii.  11,  "  vain  men  "  is  made  all  one  with 
men  "  void  of  understanding."     Such  are  our  thoughts.     Among  other  evils  which 
are  said  to  "  come  out  of  the  heart"  (Mark  vii.  22),  aQpoffwy  is  reckoned  as  one, 
"  foolishness  "  ;  that  is,  thoughts  that  are  such  as  madmen  have,  and  fools — nothing 
to  the  purpose  of  which  there  can  be  made  no  use. 

4.  Vanity  is  put  for  inconstancy  and   frailty  ;    therefore   vanity  and  a  shadow 
are  made  synonymous,  Ps.  cxliv.  4.     Such  are  our  thoughts,  flitting  and  perishing, 
as  bubbles  :    Ps.  cxlvi.  4,  "  All  their  thoughts  perish." 

5.  Lastly,  they  are  wicked  and  sinful.     Vanity  is  [Jer.  iv.  14]  yoked  with  wicked 
ness,  and  vain  men  and  sons  of  Belial  are  all  one,  2  Chron.  xiii.  7.     And  such  are 
our  thoughts  by  nature  :    Prov.  xxiv.  9,  "  The  thought  of  foolishness  is  sin."     And 
therefore  a  man  is  to  be  humbled  for  a  proud  thought. — Thomas  Goodwin. 

Verse  113. — "But  thy  law  do  I  love."  Ballast  your  heart  with  a  love  to  God. 
Love  will,  by  a  pleasing  violence,  bind  down  our  thoughts  :  if  it  doth  not  establish 
our  minds,  they  will  be  like  a  cork,  which,  with  a  light  breath,  and  a  short  curl  of 
water,  shall  be  tossed  up  and  down  from  its  station.  Scholars  that  love  learning 


PSALM  ONE  HUNDRED  AND   NINETEEN— VERSES   113  TO  120.       361 

will  be  continually  hammering  upon  some  notion  or  other  which  may  further  their 
progress,  and  as  greedily  clasp  it  as  the  iron  will  its  beloved  loadstone.  He  that 
is  "  winged  with  a  divine  love  "  to  Christ  will  have  frequent  glances  and  flights 
toward  him,  and  will  start  out  from  his  worldly  business  several  times  in  a  day 
to  give  him  a  visit.  Love,  in  the  very  working,  is  a  settling  grace  ;  it  increaseth 
our  delight  in  God,  partly  by  the  sight  of  his  amiableness,  which  is  cleared  to  us  in 
the  very  act  of  loving  ;  and  partly  by  the  recompences  he  gives  to  the  affectionate 
carriage  of  his  creature  ;  both  which  will  prevent  the  heart's  giving  entertainment 
to  such  loose  companions  as  evil  thoughts. — Stephen  Charnock. 

Verses  113,  114. — When  David  was  able  to  vouch  his  love  to  the  command, 
he  did  not  question  his  title  to  the  promise.  Here  he  asserts  his  sincere  affection 
to  the  precepts  :  "/  hate  vain  thoughts  :  but  thy  law  do  I  love."  Mark,  he  doth  not 
say  he  is  free  from  vain  thoughts,  but  he  "  hates  "  them,  he  likes  their  company 
no  better  than  one  would  a  pack  of  thieves  that  break  into  his  house.  Neither 
saith  he  that  he  fully  kept  the  law,  but  he  "loved  "  the  law  even  when  he  failed  of 
exact  obedience  to  it.  Now  from  this  testimony  his  conscience  brought  in  for  his 
love  to  the  law,  his  faith  acts  clearly  and  strongly  on  the  promise  in  the  next 
words,  "Thou  art  my  hiding  place  and  my  shield:  I  hope  in  thy  word."- 
William  Gurnall. 

Verse  114. — "Thou  art  my  hiding  place  and  my  shield,"  etc.  From  vain  thoughts 
and  vain  persons  the  Psalmist  teaches  us  to  fly,  by  prayer,  to  God,  as  our  Refuge 
and  Protector.  This  course  a  believer  will  as  naturally  take,  in  the  hour  of  tempta 
tion  and  danger,  as  the  offspring  of  the  hen,  on  perceiving  a  bird  of  prey  hovering 
over  their  heads,  retire  to  their  "hiding-place,"  under  the  wings  of  the  dam  ;  or  as 
the  warrior  opposeth  his  "  shield  "  to  the  darts  which  are  aimed  at  him. — George 
Home. 

Verse  114. — "Thou  art  my  hiding  place."  Christ  hath  all  qualifications  that 
may  fit  him  for  this  work  [of  being  a  hiding-place  to  believers]. 

1.  He  hath  strength.     A  hiding-place  must  be  locus  munitissimus.     Paper  houses 
will  never  be  good  hiding-places.     Houses  made  of  reeds  or  rotten  timber  will  not 
be  fit  places  for  men  to  hide  themselves  in.     Jesus  Christ  is  a  place  of  strength. 
He  is  the  Rock  of  Ages  :    His  name  is  "  the  Mighty  God,"  Isaiah  ix.  6. 

2.  He   hath   height.     A   hiding-place   must   be   locus   excelsissimus.     Your   low 
houses  are  soon  scaled.     Jesus  Christ  is  a  high  place  ;   he  is  as  high  as  heaven.     He 
is  the  Jacob's  ladder  that  reacheth  from  earth  to  heaven  :    Gen.  xxviii.  12.     He  is 
too  high  for  men,  too  high  for  devils  ;   no  creature  can  scale  these  high  walls. 

3.  He   hath    secret   places.     A   hiding-place   must   be   locus   abditissimus.     The 
more  secret,  the  more  safe.     Now,  Jesus  Christ  hath  many  secret  chambers  that 
no  creatures  can  ever  find  :   Cant.  ii.  14,  "  O  my  dove,  that  art  in  the  secret  places 
of  the  stairs  1  "     As  Christ  hath  hidden  comforts  which  no  man  knows  but  he  that 
receiveth  them  ;    so  he  hath  hidden  places  of  secresy  which  none  can  find  out  but 
he  that  dwells  in  them.     "  Come,  my  people,  enter  into  thy  chambers,  and  shut 
the  doors  upon  thee  "  (Isaiah  xxvi.  20). 

4.  Christ  is  faithful.     He  that  will  hide  others  had  need  be  very  faithful.     A 
false-hearted  protector  is  worse  than  an  open  pursuer.     "  Will  the  men  of  Keilah 
deliver  me  up  ?  "  saith  David  ;    "  They  will  deliver  thee  up,"  saith  the  Lord.     But 
now  Christ  is  faithful :    Rev.  iii.  14,  he  is  "  the  faithful  witness  ;  "  he  cannot  be 
bribed  to  surrender  up  any  creature  that  comes  to  hide  himself  with  him.     Christ 
will  die  before  he  will  betray  his  trust. 

5.  Christ  is  diligent.     Diligence  is  as  necessary  in  those  that  will  hide  others, 
as  faithfulness.     A  sleepy  guard  may  betray  a  castle  or  garrison  as  well  as  a  faithless 
guard.     But  Jesus  Christ  is  very  diligent  and  watchful,  he  hath  his  intelligencers 
abroad  ;    yea,  his  own  eyes  run  to  and  fro  in  the  earth,  to  see  what  contrivances 
are  made  and  set  on  foot  against  those  who  are  hid  with  him  :    Ps.  cxxi.  3,  4,  "  He 
that  keepeth  Israel  neither  slumbereth  nor  sleepeth." — Ralph  Robinson  (1614 — 1655) 
in  "Christ  All  in  All." 

Verse  114. — "Hiding  place."  The  first  word  in  the  verse  means  properly  a 
secret,  or  a  secret  place. — Joseph  Addison  Alexander. 

Verse  114. — "My  shield."  Good  people  are  safe  under  God's  protection  ;  he 
is  their  "  strength  and  their  shield  "  ;  their  "  shield  and  their  great  reward  "  ;  and 
here,  their  "hiding  place  and  their  shield." — Matthew  Henry. 

Verse  114. — "Shield."     The  excellency  and  properties  of  a  shield  lie  in  these 


362  EXPOSITIONS    OF    THE    PSALMS. 

things  : — 1.  In  the  largeness  and  breadth  of  it,  in  that  it  hides  and  covers  the  person 
that  weareth  it  from  all  darts  that  are  flung  at  him,  so  as  they  cannot  reach  him  : 
Thou,  Lord,  wilt  bless  the  righteous  ;  with  favour  wilt  thou  compass  him  as  with  a 
shield  (Ps.  v.  12).  2.  The  excellence  of  a  shield  lies  in  that  it  is  hard  and  impenetrable. 
So  this  answers  to  the  invincible  power  of  God's  providence,  by  which  he  can  break 
the  assaults  of  all  enemies  ;  and  such  a  shield  is  God  to  his  people  :  "  My  shield, 
and  he  in  whom  I  trust "  (Ps.  cxliv.  2).  3.  Shall  I  add  one  thing  more  ?  Stones 
and  darts  flung  upon  a  hard  shield  are  beaten  back  upon  him  that  flings  them  ; 
so  God  beats  back  the  evil  upon  his  enemies  and  the  enemies  of  his  people  :  "  Bring 
them  down,  O  Lord,  our  shield  "  (Ps.  lix.  11). — Thomas  Manton. 

Verse  114. — "I  hope  in  thy  word."  Of  all  the  ingredients  that  sweeten  the  cup 
of  human  life,  there  is  none  more  rich  or  powerful  than  hope.  Its  absence  embitters 
*he  sweetest  lot ;  its  presence  alleviates  the  deepest  woe.  Surround  me  with  all 
the  joys  which  memory  can  awaken  or  possession  bestow, — without  hope  it  is  not 
enough.  In  the  absence  of  hope  there  is  sadness  in  past  and  present  joys — sadness 
in  the  thought  that  the  past  is  past,  and  that  the  present  is  passing  too.  But  though 
you  strip  me  of  all  the  joys  the  past  or  the  present  can  confer,  if  the  morrow 
shineth  bright  with  hope,  I  am  glad  amid  my  woe.  Of  all  the  busy  motives  that 
stir  this  teeming  earth,  hope  is  the  busiest.  It  is  the  sweetest  balm  that  soothes 
our  sorrows,  the  brightest  beam  that  gilds  our  pleasures.  Hope  is  the  noblest 
offspring,  the  first  born,  the  last  buried  child  of  foreseeing  and  forecasting  man. 
Without  it  the  unthinking  cattle  may  be  content  amid  present  plenty.  But  without 
it  reflecting  man  should  not,  cannot  be  truly  happy. — William  Grant  (1814 — 1876), 
in  "Christ  our  Hope,  and  other  Sermons." 

Verses  114,  115. — "Thou  art  my  hiding  place."  "Depart  from  me,  ye  evil-doers." 
Safe  and  quiet  in  his  hiding-place,  David  deprecates  all  attempts  to  disturb  his 
peace.  The  society,  therefore,  of  the  ungodly  is  intolerable  to  him,  and  he  cannot 
forbear  frowning  them  from  his  presence.  He  had  found  them  to  be  opposed  to 
his  best  interests  ;  and  he  feared  their  influence  in  shaking  his  determination  of 
obedience  to  his  God.  Indeed,  when  have  the  Lord's  people  failed  to  experience 
such  society  to  be  a  prevailing  hindrance  alike  to  the  enjoyment  and  to  the  service 
of  God  ? — Charles  Bridges. 

Verse  115. — "Depart  from  me,  ye  evildoers,"  etc.  As  if  he  had  said,  Talk  no 
more  of  it,  save  your  breath,  I  am  resolved  on  my  course,  I  have  sworn,  and  am 
steadfastly  purposed  to  keep  the  commandments  of  my  God  ;  with  God's  help, 
there  will  I  hold  me,  and  all  the  world  shall  not  wrest  me  from  it. — Robert  Sanderson, 
1587—1662-3. 

Verse  115. — "Depart  from  me,  ye  workers  of  iniquity,"  etc.  It  is  common  to 
sin  for  company,  and  that  cup  usually  goeth  round,  and  is  handed  from  one  to 
another.  It  is  therefore  wise  to  quit  the  company  which  is  infected  by  sin.  It 
can  bring  thee  no  benefit.  At  least  evil  company  will  abate  the  good  in  thee.  The 
herb  of  grace  will  never  thrive  in  such  a  cold  soil.  How  poorly  doth  the  good  corn 
grow  which  is  compassed  about  with  weeds  !  Cordials  and  restoratives  will  do 
little  good  to  the  natural  body,  whilst  it  aboundeth  with  ill-humours.  Ordinances 
are  little  effectual  to  souls  which  are  distempered  with  such  noxious  inmates.  It 
is  said  of  the  mountain  Kadish,  that  whatsoever  vine  be  planted  near  it,  it  causeth 
it  to  wither  and  die  :  it  is  exceeding  rare  for  saints  to  thrive  near  such  pull-backs. 
It  is  difficult,  even  to  a  miracle,  to  keep  God's  commandments  and  evil  company 
too  ;  therefore  when  David  would  marry  himself  to  God's  commands,  to  love  them, 
and  live  with  them,  for  better  for  worse,  all  his  days,  he  is  forced  to  give  a  bill  of 
divorce  to  wicked  companions,  knowing  that  otherwise  the  match  could  never  be 
made  :  "Depart  from  me,  ye  workers  of  iniquity,  for  I  will  keep  the  commandments 
of  my  God."  As  if  he  had  said,  Be  it  known  unto  you,  O  sinners,  that  I  am  striking 
a  hearty  covenant  with  God's  commands  ;  I  like  them  so  well,  that  I  am  resolved 
to  give  myself  up  to  them,  and  to  please  them  well  in  all  things,  which  I  never  do 
unless  ye  depart ;  ye  are  like  a  strumpet,  which  will  steal  away  the  love  from  the 
true  wife.  I  cannot,  as  I  ought,  obey  my  God's  precepts,  whilst  ye  abide  in  my 
presence  ;  therefore  depart  from  me,  ye  workers  of  iniquity,  for  I  will  keep  the 
commandments  of  my  God. — George  Swinnock. 

Verse  115. — "Depart  from  me,  ye  evildoers."  Woe  be  to  the  wicked  man,  and 
woe  to  those  who  adhere  to  him  and  associate  with  him,  saith  Ben  Sira.  And  even 
the  pagans  of  old  thought  that  a  curse  went  along  with  those  who  kept  evil  company. 


PSALM   ONE  HUNDRED   AND   NINETEEN—VERSES   113  TO   120.       363 

To  inhabit,  or  to  travel  with  an  impious  man,  and  one  not  beloved  of  the  gods,  was 
held  by  them  to  be  unlucky  and  unfortunate. 

Vetabo  qui  Cereris  sacrum 

Vulgavit,  sub  isdem 

Sit  trabibus,  fragilemque  mecum 

Solvat  phaselum, 
as  Horace  speaks.* 

To  dwell  under  the  same  roof,  or  to  sail  in  the  same  yacht  or  pleasure-boat  with 
profane  persons  was  deemed  unsafe  and  dangerous  by  men  of  Pagan  principles. 
How  much  more,  then,  ought  Christians  to  be  thoroughly  persuaded  of  the  mischief 
and  danger  of  conversing  with  wicked  men  ?  It  can  no  ways  be  safe  to  hold 
correspondence  with  them.  Yea,  we  are  in  great  danger  all  the  while  we  are  with 
them.  You  have  heard,  I  suppose,  who  it  was  that  would  not  stay  in  the  bath  so 
long  as  an  arch-heretic  was  there.  It  was  St.  John  the  Evangelist ;  he  would  not 
(as  Irenseus  acquaints  us)  remain  in  that  place  because  Cerinthus,  who  denied  the 
divinity  of  Christ,  was  then  present  there.  That  holy  man  thought  no  place  was 
safe  where  such  persons  are. 

Therefore  be  mindful  of  the  Apostle's  exhortation,  and  "  Come  out  from  among 
them  "  (2  Cor.  vi.  17)  ;  listen  to  that  voice  from  heaven  :  "  Come  out,  that  ye 
be  not  partakers  of  their  sins,  and  that  ye  receive  not  of  their  plagues."  Separate 
yourselves  from  them,  lest  you  not  only  indamage  your  souls,  but  your  bodies, 
lest  some  remarkable  judgment  arrest  you  here,  and  lest  the  divine  vengeance  more 
furiously  assault  you  hereafter.  The  fanciful  poets  tell  us  that  Theseus  and 
Perithous  (a  pair  of  intimate  friends)  loved  one  another  so  well  that  they  went  down 
to  hell  together.  I  am  sure  it  is  no  poetical  fiction  that  many  do  thus  ;  that  is  to 
say,  that  they  perish  together,  and  descend  into  the  bottomless  pit  for  company's 
sake. — John  Edwards  (1637 — 1716),  in  "Theologia  Reformata." 

Verse  115. — Depart  from  them  that  depart  from  God. — T.  A/an/on. 
Verse  115. — "Of  my  God."  As  a  man  can  esteem  of  anything  which  he  knows 
is  his  own  ;  so  if  once  he  know  that  God  is  his,  he  cannot  but  love  him,  and  care 
fully  obey  him  :  neither  is  it  possible  that  any  man  can  give  to  God  henrty  and 
permanent  service,  who  is  not  persuaded  to  say  with  David,  He  is  my  God.  All 
the  pleasures,  all  the  terrors  of  the  world  cannot  sunder  that  soul  from  God,  who  can 
truly  say,  The  Lord  is  my  God. — W.  Cowper. 

Verse  116. — "Uphold  me."  A  kite  soaring  on  high  is  in  a  situation  quite  foreign 
to  its  nature  ;  as  much  as  the  soul  of  man  is  when  raised  above  this  lower  world 
to  high  and  heavenly  pursuits.  A  person  at  a  distance  sees  not  how  it  is  kept  in 
its  exalted  situation  :  he  sees  not  the  wind  that  blows  it,  nor  the  hand  that  holds 
it,  nor  the  string  by  whose  instrumentality  it  is  held.  But  all  of  these  powers  are 
necessary  to  its  preservation  in  that  preternatural  state.  If  the  wind  were  to  sink 
it  would  fall.  It  has  nothing  whatever  in  itself  to  uphold  itself  ;  it  has  the  same 
tendency  to  gravitate  towards  the  earth  that  it  ever  had  ;  and  if  left  for  a  moment 
to  itself  it  would  fall.  Thus  it  is  with  the  soul  of  every  true  believer.  It  has  been 
raised  by  the  Spirit  of  God  to  a  new,  a  preternatural,  a  heavenly  state  ;  and  in  that 
state  it  is  upheld  by  an  invisible  and  Almighty  hand,  through  the  medium  of  faith. 
And  upheld  it  shall  be,  but  not  by  any  power  in  itself.  If  left  for  a  moment  it  would 
fall  as  much  as  ever.  Its  whole  strength  is  in  God  alone  ;  and  its  whole  security 
is  in  the  unchangeableness  of  his  nature,  and  in  the  efficacy  of  his  grace.  In  a 
word,  "  It  is  kept  by  the  power  of  God,  through  faith,  unto  salvation." — From 
"The  Book  of  Illustrations,"  by  H.  G.  Salter,  1840. 

Verse  116. — "That  I  may  live."  The  life  of  a  Christian  stands  in  this,  to  have 
his  soul  quickened  by  the  spirit  of  grace.  For  as  the  presence  of  the  soul  quickens 
the  body,  and  the  departure  thereof  brings  instant  death  ;  and  the  body  without 
it  is  but  a  dead  lump  of  clay  :  so  it  is  the  presence  of  God's  Spirit  which  giveth 
life  to  the  soul  of  man.  And  this  life  is  known  by  these  two  notable  effects  ;  for 
first,  it  brings  a  joyful  sense  of  God's  mercy  ;  and  next,  a  spiritual  disposition  to 
spiritual  exercises.  And  without  this,  pretend  a  man  what  he  will,  he  is  but  the 
image  of  a  Christian,  looking  somewhat  like  him,  but  not  quickened  by  his  life. — 
William  Cowper. 

*  They  who  mysteries  reveal 

Beneath  my  roof  shall  never  live, 
Shall  never  hoist  with  me  the  doubtful  sail. 


364  EXPOSITIONS    OF    THE    PSALMS. 

Verse  116. — "That  I  may  live."  The  children  of  God  think  they  have  no  life 
if  they  live  not  in  God's  life.  For  if  we  think  we  are  alive,  because  we  see,  so  do 
the  brute  beasts  ;  if  we  think  we  are  alive  because  we  hear,  so  do  the  cattle  ;  if  we 
think  we  are  alive  because  we  eat  and  drink,  or  sleep,  so  do  beasts  ;  if  we  think  we 
live  because  we  do  reason  and  confer,  so  do  the  heathen.  The  life  of  God's  children 

is  the  death  of  sin  ;  for  where  sin  is  alive,  there  that  part  is  dead  unto  God 

God's  children,  finding  themselves  dull  and  slow  to  good  things,  when  they  cannot 
either  rejoice  in  the  promises  of  God,  or  find  their  inward  man  delighted  with  the 
law  of  God,  think  themselves  to  be  dead. — Richard  Greenham. 

Verse  117. — "Hold  thou  me  up,  and  I  shall  be  safe."  Not  only  the  consciousness 
of  my  weakness,  but  the  danger  of  the  slippery  path  before  me,  reminds  me,  that 
the  safety  of  every  moment  depends  upon  the  upholding  power  of  my  faithful  God. 
The  ways  of  temptation  are  so  many  and  imperceptible — the  influence  of  it  so 
appalling — the  entrance  into  it  so  deceitful,  so  specious,  so  insensible — and  my  own 
weakness  and  unwatchfulness  are  so  unspeakable — that  I  can  do  nothing  but  go 
on  my  way,  praying  at  every  step,  "Hold  thou  me  up,  and  I  shall  be  safe." — Charles 
Bridges. 

Verse  117. — "Hold  thou  me  up."  Three  things  made  David  afraid.  First, 
great  temptation  without ;  for  from  every  air  the  wind  of  temptation  blows  upon  a 
Christian.  Secondly,  great  corruption  within.  Thirdly,  examples  of  other  worthy 
men  that  had  fallen  before  him,  and  are  written  for  us  :  not  that  we  should  learn 
to  fall,  but  to  fear  lest  we  fall.  These  three  should  alway  hold  us  humble,  according 
to  that  warning,  "  Let  him  that  thinketh  he  standeth  take  heed  lest  he  fall." — 
William  Cowper. 

Verse  117. — "Up,"  up  above  the  littlenesses  in  which  I  have  lived  too  long, — 
above  the  snares  which  have  so  often  caught  me, — above  the  stumbling-blocks 
upon  which  I  have  so  often  fallen, — above  the  world, — above  myself, — higher 
than  I  have  ever  reached  yet, — above  the  level  of  my  own  mortality  :  worthy  of 
thee, — worthy  of  the  blood,  with  which  I  have  been  bought, — nearer  to  heaven, — 
nearer  to  thee, — "  hold  thou  me  up." 

God's  methods  of  holding  his  people  up  are  many.  Sometimes  it  is  by  the 
preacher's  word,  when  the  word  comes  fitly  spoken  to  the  heart  and  conscience. 
May  God,  in  his  infinite  condescension,  enable  his  servants  in  this  church  so  to 
hold  you  up.  Sometimes  it  is  by  the  ordained  means  and  sacraments  which  his 
grace  commanded.  Sometimes  it  is  by  the  efficacy  of  the  Holy  Scriptures,  when 
some  passages  in  your  own  room  strikes  the  mind,  just  in  season  ;  or  the  stay  of 
some  sweet  promise  comes  in  sustainingly  to  your  spirit.  Sometimes  by  the  simple 
inworking  of  the  Holy  Ghost  in  a  man's  own  thoughts,  as  he  will  work, — "  Uphold 
me  with  thy  free  Spirit."  Sometimes  by  the  ministration  of  angels, — "  They  shall 
hold  thee  up  in  their  hands,  lest  thou  dash  thy  foot  against  a  stone."  Sometimes 
by  putting  you  very  low  indeed,  making  you  feel  that  the  safe  place  is  the  valley. 
There  is  no  elevation  like  the  elevation  of  abasement.  Sometimes  by  severe 
discipline  to  brace  up  the  heart,  and  strengthen  it,  and  make  it  independent  of 
external  things.  Sometimes  by  heavy  affliction,  which  is  the  grasp  of  his  hand, 
that  he  may  hold  you  tighter.  Sometimes  by  putting  into  your  heart  to  think  the 
exact  thing  that  you  need, — to  pray  the  very  prayer  which  he  intends  at  the  moment 
to  grant.  Sometimes  by  appearing  to  let  you  go,  and  forsake  you,  while  at  the 
same  time — like  the  Syro-Phcenician  woman — he  is  giving  you  the  wish  to  hold 
on  that  he  may  give  you  the  more  at  the  last. — James  Vaughan,  of  Brighton,  1877. 

Verse  117. — "/  will  have  respect  unto  thy  statutes  continually."  I  will  employ 
myself,  so  some  ;  I  will  delight  myself,  so  others  ;  in  thy  statutes.  If  God's  right 
hand  uphold  us,  we  must  in  his  strength  go  on  in  our  duty,  both  with  diligence  and 
with  pleasure. — Matthew  Henry. 

Verse  118. — "Thou  hast  trodden  down,"  etc.  David  here,  by  a  new  meditation, 
confirms  himself  in  the  course  of  godliness  :  for  considering  the  judgments  of  God, 
executed  according  to  his  word  in  all  ages  upon  the  wicked,  he  resolves  so  much 
the  more  to  fear  God  and  keep  his  testimonies.  Thus  the  judgments  of  God, 
executed  on  others,  should  be  awe-bands  to  keep  us  from  sinning  after  their  similitude. 

The  Lord  in  chastening  his  own  children  takes  them  in  hand  like  a  father  to 
correct  them  ;  but  when  his  wrath  is  kindled  against  the  wicked  he  tramples  them 
under  his  feet,  as  vile  creatures  which  are  no  account  with  him. —  William  Cowper. 


PSALM   ONE  HUNDRED   AND   NINETEEN— VERSES   113  TO   120.       365 

Verse  118. — "  Thou  hast  trodden  down."  The  Septuagint,  ttovdtvu<ratt  ad  nihil 
deduxisti ;  thou  hast  brought  to  nothing  ;  Aquila,  confixisti,  thou  hast  stricken 
through  :  Symmachus,  dv/iXfyta*,  reprobasti,  thou  hast  disproved  ;  the  Vulgate, 
sprevisti,  thou  hast  contemned  ;  Apollinarius,  d04pi(at,  parvi  pependisti,  thou 
hast  little  esteemed  :  all  to  the  same  purpose.  The  phrase  of  treading  under  foot, 
used  by  us,  implies,  1.  A  full  punishment ;  2.  A  disgraceful  one.  1.  A  full  punish 
ment.  God  will  pull  them  down  from  their  altitudes,  even  to  the  dust,  though 
never  so  high  and  proudly  exalting  themselves  against  God.  A  full  conquest  of 
enemies  is  thus  often  expressed  in  Scripture.  The  Assyrian  is  said  "  to  take  the 
prey,  and  to  tread  them  down  like  the  mire  of  the  streets  "  (Isa.  x.  6).  2.  It 
implies  a  disgraceful  punishment :  "  Until  I  make  thine  enemies  thy  footstool  " 
(Ps.  ex.  1) ;  an  expression  used  to  show  the  ignominy  and  contempt  God  will  put 
upon  them.  Thus  Sapores,  the  king  of  Persia,  trampled  upon  Valentinian  the 
emperor,  and  Tamerlane  made  Bajazet  his  footstool.  The  meaning  is,  God  will 
not  only  bring  them  under,  but  reduce  them  to  an  abject  and  contemptible  con 
dition.  So  Chrysostom  on  the  text  expoundeth  this  phrase,  that  God  will  make  them 
tirovtidio-Tovs  K&I  KarayeXaiTTovs,  ignominious  and  contemptible.  They  shall  not  go  off 
honourably,  but  with  scorn  and  confusion  of  face,  miserably  broken. — Thomas 
Man/on. 

Verse  118. — "Thou  hast  trodden  down,"  etc.  There  is  a  disposition  to  merge 
all  the  characterictics  of  the  Divinity  into  one  ;  and  while  with  many  of  our  most 
eminent  writers,  the  exuberant  goodness,  the  soft  and  yielding  benignity,  the  mercy 
that  overlooks  and  makes  liberal  allowance  for  the  infirmities  of  human  weakness, 
have  been  fondly  and  most  abundantly  dwelt  upon — there  has  been  what  the  French 
would  call,  if  not  a  studied,  at  least  an  actually  observed  reticence,  on  the  subject 
of  his  truth  and  purity  and  his  hatred  of  moral  evil.  There  can  be  no  government 
without  a  law  ;  and  the  question  is  little  entertained — how  are  the  violations  of 
that  law  to  be  disposed  of  ?  Every  law  has  its  sanctions — the  hopes  of  proffered 
reward  on  the  one  hand,  the  fears  of  threatened  vengeance  on  the  other.  Is  the 
vengeance  to  be  threatened  only,  but  never  to  be  executed  ?  Is  guilt  only  to  be 
dealt  with  by  proclamations  that  go  before,  but  never  by  punishments  that  are 
to  follow  ?  .  .  .  .  Take  away  from  jurisprudence  its  penalties,  or,  what  were  still 
worse,  let  the  penalties  only  be  denounced  but  never  exacted  ;  and  we  reduce  the 
whole  to  an  unsubstantial  mockery.  The  fabric  of  moral  government  falls  to 
pieces  ;  and,  instead  of  a  great  presiding  authority  in  the  universe,  we  have  a 

subverted  throne  and  a  degraded  Sovereign If  there  is  only  to  be  the  parade 

of  a  judicial  economy,  without  any  of  its  power  or  its  performance  ;  if  the  truth 
is  only  to  be  kept  in  the  promises  of  reward,  but  as  constantly  to  be  receded  from 
in  the  threats  of  vengeance  ;  if  the  judge  is  thus  to  be  lost  in  the  overweening  parent 
— there  is  positively  nothing  of  a  moral  government  over  us  but  the  name,  we  are 
not  the  subjects  of  God's  authority  ;  we  are  the  fondlings  of  his  regard.  Under  a 
system  like  this,  the  whole  universe  would  drift,  as  it  were,  into  a  state  of  anarchy  ; 
and,  in  the  uproar  of  this  wild  misrule,  the  King  who  sitteth  on  high  would  lose 
his  hold  on  the  creation  that  he  had  formed. — Thomas  Chalmers. 

Verse  118. — "For  their  deceit  is  falsehood."  The  true  sense  of  the  passage  is, 
"  for  their  cunning  hath  been  fallacious,"  that  is,  it  hath  deceived  themselves  and 
brought  on  their  ruin. — Samuel  Horsley,  1733 — 1806. 

Verse  118. — "Their  deceit  is  falsehood."  He  means  not  here  of  that  deceit 
whereby  the  wicked  deceive  others,  but  that  whereby  they  deceive  themselves. 
And  this  is  two-fold  :  first,  in  that  they  look  for  a  good  in  sin,  which  sin  deceitfully 
promiseth,  but  they  shall  never  find.  Next,  that  they  flatter  themselves  with  a 
vain  conceit  to  escape  judgment,  which  shall  assuredly  overtake  them. — William 
Cowper. 

Verse  119. — "Thou  puttest  away  all  the  wicked  of  the  earth  like  dross."  The  godly 
and  the  wicked  live  together  in  the  visible  Church,  as  dross  and  good  metal  ;  but 
God,  who  is  the  purger  of  his  church,  will  not  fail  by  diversity  of  trials  and  judgments 
to  put  difference  between  them,  and  at  last  will  make  a  perfect  separation  of  them, 
and  cast  away  the  wicked  as  refuse. — David  Dickson. 

Verse  119. — God's  judgments  upon  others  may  be  a  necessary  act  of  love  to 
us.  They  are  purged  out  as  "dross,"  that  they  may  not  infect  us  by  their  example, 
or  molest  us  by  their  persecutions  or  oppressions.  Now,  the  more  we  are  befriended 
in  this  kind,  the  more  we  are  bound  to  serve  God  cheerfully  :  "  That  we  being 


366  EXPOSITIONS    OF   THE    PSALMS. 

delivered  out  of  the  hand  of  our  enemies  might  serve  him  without  fear,  in  holiness 
and  righteousness  before  him  all  the  days  of  our  life  "  :  Luke  i.  74,  75.  The  world 
is  one  of  those  enemies,  or  the  wicked  of  the  earth  ;  therefore  we  should  serve  him 
faithfully. — Thomas  Manton. 

Verse  119. — "Thou  puttest  away  all  the  wicked."  Many  ways  are  wicked  men 
taken  away  ;  sometime  by  the  hand  of  other  men,  sometime  by  their  own  hand. 
The  Philistines  slew  not  Saul,  but  forced  him  to  slay  himself ;  yet  the  eye  of  faith 
ever  looks  to  the  finger  of  God,  and  sees  that  the  fall  of  the  wicked  is  the  work  of 
God. — William  Cowper. 

Verse  119. — "The  wicked  of  the  earth."  Why  are  they  thus  characterized? 
Because  here  they  flourish  ;  their  names  "  shall  be  written  in  the  earth  "  (Jer. 
xvii.  13)  ;  they  grow  great  and  of  good  reckoning  and  account  here.  Judas  had 
the  bag  ;  they  prosper  in  the  world  :  "  Behold,  these  are  the  ungodly,  who  prosper 
in  the  world  "  (Ps.  Ixxiii.  12).  Here  they  are  respected  :  "  They  are  of  the  world, 
therefore  speak  they  of  the  world,  and  the  world  heareth  them  "  (1  John  iv.  5). 
Their  hearts  and  minds  are  in  the  world  (Matt.  vi.  19,  20).  It  is  their  natural  frame 
to  be  worldly,  they  only  savour  the  things  of  the  world  ;  preferment,  honour, 
greatness,  it  is  their  unum  magnum  ;  here  is  their  pleasure,  and  here  is  their  portion, 
their  hope,  and  their  happiness.  A  child  of  God  looketh  for  another  inheritance, 
immortal  and  undeflled. — Thomas  Manton. 

Verse  119. — "Like  dross."  The  men  of  this  world  esteem  God's  children  as 
the  offscourings  of  the  earth  ;  so  Paul  (a  chosen  vessel  of  God)  was  disesteemed 
of  men  ;  but  ye  see  here  what  the  wicked  are,  in  God's  account,  but  dross  indeed, 
which  is  the  refuse  of  gold  and  silver.  Let  this  confirm  the  godly  against  the 
contempt  of  men  :  only  the  Lord  hath  in  his  own  hand  the  balance  which  weigheth 
men  according  as  they  are. — William  Cowper. 

Verse  119. — "Dross."  1.  The  dross  obscures  the  lustre  and  glory  of  the  metal, 
yea,  covers  it  up,  so  that  it  appears  not ;  rust  and  filth  compass  and  hide  the  gold, 
so  that  neither  the  nature  nor  lustre  of  it  can  be  seen.  2.  Dross  is  a  deceiving 
thing.  It  is  like  metal,  but  is  not  metal ;  the  dross  of  silver  is  like  it,  and  so  the 
dross  of  gold  is  like  gold,  but  the  dross  is  neither  silver  nor  gold.  3.  Dross  is  not 
bettered  by  the  fire  :  put  it  into  the  fire  time  after  time,  it  abides  so  still.  4.  Dross 
is  a  worthless  thing.  It  is  of  no  value — base,  vile,  contemptible.  5.  It  is  useless, 
and  to  be  rejected.  6.  Dross  is  an  offensive  thing  :  rust  eats  into  the  metal, 
endangers  it,  and  makes  the  goldsmith  to  kindle  the  fire,  to  separate  it  from  the 
gold  and  silver. — Condensed  from  William  Greenhill. 

Verse  119. — "Thy  testimonies."  So,  very  frequently,  he  calleth  God's  word, 
wherein  there  are  both  commands  and  promises  :  the  commandments  of  God 
appertain  to  all,  his  testimonies  belong  to  his  children  only  ;  whereby  more  strictly, 
I  understand  his  promises  containing  special  declarations  of  his  love  and  favour 
toward  his  own  in  Christ  Jesus. — William  Cowper. 

Verse  120. — "My  flesh  trembleth  for  fear  of  thee."  instead  of  exulting  over  those 
who  fell  under  God's  displeasure  he  humbleth  himself.  What  we  read  and  hear 
of  judgments  of  God  upon  wicked  people  should  make  us  (1)  Te  reverence  his 
terrible  majesty,  and  to  stand  in  awe  of  him.  Who  is  able  to  stand  before  this  holy 
Lord  God  ?  1  Sam.  vi.  20.  (2)  To  fear  lest  we  offend  him,  and  become  obnoxious 
to  his  wrath.  Good  men  have  need  to  be  restrained  from  sin  by  the  terrors  of  the 
Lord  ;  especially  when  judgment  begins  at  the  house  of  God,  and  hypocrites  are 
discovered,  and  put  away  as  dross. — Matthew  Henry. 

Verse  120. — "My  flesh  trembleth  for  fear  of  thee,"  etc.  At  the  presence  of  Jehovah, 
when  he  appeareth  in  judgment,  the  earth  trembled  and  is  still.  His  best  servants 
are  not  exempted  from  an  awful  dread,  upon  such  occasions  ;  scenes  of  this  kind, 
shown  in  vision  to  the  prophets,  cause  their  flesh  to  quiver,  and  all  their  bones  to 
shake.  Encompassed  with  a  frail  body,  and  a  sinful  world,  we  stand  in  need  of  every 
possible  tie  ;  and  the  affections  both  of  fear  and  love  must  be  employed,  to  restrain 
us  from  transgression  ;  we  must,  at  the  same  time,  "  love  God's  testimonies,  and 
fear  his  judgments." — George  Home. 

Verse  120. — "My  flesh  trembleth  for  fear  of  thee,"  etc.  In  prayer,  in  the  evening, 
I  had  such  near  and  terrific  views  of  God's  judgments  upon  sinners  in  hell,  that 

my  flesh  trembled  for  fear  of  them I  flew  trembling  to  Jesus  Christ  as  if  the 

flames  were  taking  hold  of  me  1  Oh  !  Christ  will  indeed  save  me  or  else  I  perish. 
— Henry  Martyn,  1781 — 1812. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   113  TO   120.     367 

Verse  120. — "My  flesh  trembleth  for  fear  of  thee."  Familiarity  with  men  breeds 
contempt ;  familiarity  with  God,  not  so  :  none  reverence  the  Lord  more  than 
they  who  know  him  best  and  are  most  familiar  with  him. —  William  Cowper. 

Verse  120  with  116. — "My  flesh  trembleth  for  fear  of  thee  ;  I  am  afraid."  .... 
"Let  me  not  be  ashamed  of  my  hope."  True  religion  consists  in  a  proper  mixture 
of  fear  of  God,  and  of  hope  in  his  mercy  ;  and  wherever  either  of  these  is  entirely 
wanting,  there  can  be  no  true  religion.  God  has  joined  these  things,  and  we  ought 
by  no  means  to  put  them  asunder.  He  cannot  take  pleasure  in  those  who  fear 
him  with  a  slavish  fear,  without  hoping  in  his  mercy,  because  they  seem  to  consider 
him  as  a  cruel  and  tyrannical  being,  who  has  not  mercy  or  goodness  in  his  nature  ; 
and,  besides,  they  implictly  charge  him  with  falsehood,  by  refusing  to  believe  and 
hope  in  his  invitations  and  offers  of  mercy.  On  the  other  hand,  he  cannot  be 
pleased  with  those  who  pretend  to  hope  in  his  mercy  without  fearing  him  ;  for 
they  insult  him  by  supposing  that  there  is  nothing  in  him  which  ought  to  be  feared  ; 
and,  in  addition  to  this,  they  make  him  a  liar,  by  disbelieving  his  awful  threatenings 
denounced  against  sinners,  and  call  in  question  his  authority,  by  refusing  to  obey 
him.  Those  only  who  both  fear  him  and  hope  in  his  mercy,  give  him  the  honour 
that  is  due  to  his  name. — Edward  Payson. 

Verse  120. — "Trembleth  "  or  shuddereth,  strictly  used  of  the  hah*  as  standing 
erect  in  terror  (comp.  Job  iv.  15). — J,  J.  Stewart  Perowne. 


368  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES    121    TO    128. 

T  HAVE  done  judgment  and  justice  :   leave  me  not  to  mine  oppressors. 
122  Be  surety  for  thy  servant  for  good  :    let  not  the  proud  oppress  me. 

123  Mine  eyes  fail  for  thy  salvation,  and  for  the  word  of  thy  righteousness. 

124  Deal  with  thy  servant  according  unto  thy  mercy,  and  teach  me  thy 
statutes. 

125  I  am  thy  servant  ;    give  me  understanding,  that  I  may  know  thy 
testimonies. 

126  It  is  time  for  thee,  LORD^  to  work  :  for  they  have  made  void  thy  law. 

127  Therefore  I  love  thy  commandments  above  gold  ;    yea,  above  fine 
gold. 

128  Therefore  I  esteem  all  thy  precepts  concerning  all  things  to  be  right ; 
and  I  hate  every  false  way. 

121.  "/  have  done  judgment  and  justice."     This  was  a  great  thing  for  an  Eastern 
ruler  to  say  at  any  time,  for  these  despots  mostly  cared  more  for  gain  than  justice. 
Some  of  them  altogether  neglected  their  duty,  and  would  not  even  do  judgment 
at  all,  preferring  their  pleasures  to  their  duties  ;   and  many  more  of  them  sold  their 
judgments  to  the  highest  bidders  by  taking  bribes,  or  regarding  the  persons  of  men. 
Some  rulers   gave  neither  judgment  nor  justice,   others  gave  judgment  without 
justice,  but  David  gave  judgment  and  justice,  and  saw  that  his  sentences  were 
carried  out.     He  could  claim  before  the  Lord  that  he  had  dealt  out  even-handed 
justice,  and  was  doing  so  still.     On  this  fact  he  founded  a  plea  with  which  he  backed 
the  prayer — "Leave  me  not  to  mine  oppressors."     He  who,  as  far  as  his  power  goes, 
has  been  doing  right,  may  hope  to  be  delivered  from  his  superiors  when  attempts 
are  made  by  them  to  do  him  wrong.     If  I  will  not  oppress  others,  I  may  hopefully 
pray  that  others  may  not  oppress  me.     A  course  of  upright  conduct  is  one  which 
gives  us  boldness  in  appealing  to  the  Great  Judge  for  deliverance  from  the  injustice 
of  others.     Nor  is  this  kind  of  pleading  to  be  censured  as  self-righteous  :    when 
we  are  dealing  with  God  as  to  our  shortcomings,  we  use  a  very  different  tone  from 
that  with  which  we  face  the  censures  of  our  fellow-men  ;    when  they  are  in    the 
question,  and  we  are  guiltless  towards  them,  we  are  justified  in  pleading  our  innocence. 

122.  "Be  surety  for  thy  servant  for  good."     Answer  for  me.     Do  not  leave  thy  poor 
servant  to  die  by  the  hand  of  his  enemy  and  thine.     Take  up  my  interests  and  weave 
them  with  thine  own,  and  stand  for  me.     As  my  Master,  undertake  thy  servants' 
cause,  and  represent  me  before  the  faces  of  haughty  men  till  they  see  what  an  august 
ally  I  have  in  the  Lord  my  God. 

"Let  not  the  proud  oppress  me."  Thine  interposition  will  answer  the  purpose 
of  my  rescue  :  when  the  proud  see  that  thou  art  my  advocate  they  will  hide  their 
heads.  We  should  have  been  crushed  beneath  our  proud  adversary  the  devil  if 
our  Lord  Jesus  had  not  stood  between  us  and  the  accuser,  and  become  a  surety  for 
us.  It  is  by  his  suretiship  that  we  escape  like  a  bird  from  the  snare  of  the  fowler. 
What  a  blessing  to  be  able  to  leave  our  matters  in  our  Surety's  hands,  knowing  that 
all  will  be  well,  since  he  lias  an  answer  for  every  accuser,  a  rebuke  for  every  reviler. 

Good  men  dread  oppression,  for  it  makes  even  a  wise  man  mad,  and  they  send 
up  their  cries  to  heaven  for  deliverance  ;  nor  shall  they  cry  in  vain,  for  the  Lord 
will  undertake  the  cause  of  his  servants,  and  fight  their  battles  against  the  proud. 
The  word  "  servant "  is  wisely  used  as  a  plea  for  favour  for  himself,  and  the  word 
"  proud  "  as  an  argument  against  his  enemies.  It  seems  to  be  inevitable  that 
proud  men  should  become  oppressors,  and  that  they  should  take  most  delight  in 
oppressing  really  gracious  men. 

123.  "Mine  eyes  fail  for  thy  salvation."     He  wept,  waited,   and  watched  for 
God's  saving  hand,  and  these  exercises  tried  the  eyes  of  his  faith  till  they  were  almost 
ready  to  give  out.     He  looked  to  God  alone,  he  looked  eagerly,  he  looked  long,  he 
looked  till  his  eyes  ached.     The  mercy  is,  that  if  our  eyes  fail,  God  does  not  fail, 
nor  do  his  eyes  fail.     Eyes  are  tender  things,  and  so  are  our  faith,  hope    and 
expectancy  :    the  Lord  will  not  try  them  above  what  they  are  able  to  bear.     "And 
for  the  word  of  thy  righteousness  :  "  a  word  that  would  silence  the  unrighteous  words 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   121   TO  128.     369 

of  his  oppressors.  His  eyes  as  well  as  his  ears  waited  for  the  Lord's  word  :  he  looked 
to  see  the  divine  word  come  forth  as  a  flat  for  his  deliverance.  He  was  "  waiting 
for  the  verdict" — the  verdict  of  righteousness  itself.  I  low  happy  are  we  if  we 
have  righteousness  on  our  side  ;  for  then  that  which  is  the  sinners'  terror  is  our 
hope,  that  which  the  proud  dread  is  our  expectation  and  desire.  David  left  his 
reputation  entirely  in  the  Lord's  hand,  and  was  eager  to  be  cleared  by  the  word  of 
the  Judge  rather  than  by  any  defence  of  his  own.  He  knew  that  he  had  done  right, 
and,  therefore,  instead  of  avoiding  the  supreme  court,  he  begged  for  the  sentence 
which  he  knew  would  work  out  his  deliverance.  He  even  watched  with  eager 
eyes  for  the  judgment  and  the  deliverance,  the  word  of  righteousness  from  God 
which  meant  salvation  to  himself. 

124.  "Deal  with  thy  servant  according  unto  thy  mercy."     Here  he  recollects  himself  : 
although  before  men  he  was  so  clear  that  he  could  challenge  the  word  of  righteousness, 
yet  before  the  Lord,  as  his  servant,  he  felt  that  he  must  appeal  to  mercy.     We  feel 
safest  here.     Our  heart  has  more  rest  in  the  cry,  "  God  be  merciful  to  me,"  than 
in  appealing  to  justice.     It  is  well  to  be  able  to  say,  "  I  have  done  judgment  and 
justice,"  and  then  to  add  in  all  lowliness,  yet  "  deal  with  thy  servant  according 
unto  thy  mercy."     The  title  of  servant  covers  a  plea  ;    a  master  should  clear  the 
character  of  his  servant  if  he  be  falsely  accused,  and  rescue  him  from  those  who  would 
oppress  him  ;  and,  moreover,  the  master  should  show  mercy  to  a  servant,  even  if 
he  deal  severely  with  a  stranger.    The  Lord  condescendingly  deals,  or  has  communi 
cations  with  his  servants,  not  spurning  them,  but  communing  with  them  ;   and  this 
he  does  in  a  tender  and  merciful  way,  for  in  any  other  form  of  dealing  we  should  be 
crushed  into  the  dust.     "And  teach  me  thy  statutes."     This  will  be  one  way  of  dealirg 
with  us  in  mercy.     We  may  expect  a  master  to  teach  his  own  servant  the  meaning 
of  his  own  orders.     Yet  since  our  ignorance  arises  from  our  own  sinful  stupidity, 
it  is  great  mercy  on  God's  part  that  he  condescends  to  instruct  us  in  his  commands. 
For  our  ruler  to  become  our  teacher  is  an  act  of  great  grace,  for  which  we  cannot 
be  too  grateful.     Among  our  mercies  this  is  one  of  the  choicest. 

125.  "/  am  thy  servant."     This  is  the  third  time  he  has  repeated  this  title  in  this 
one  section  :   he  is  evidently  fond  of  the  name,  and  conceives  it  to  be  a  very  effective 
plea.     We  who  rejoice  that  we  are  sons  of  God  are  by  no  means  the  less  delighted 
to  be  his  servants.     Did  not  the  firstborn  Son  assume  the  servant's  form  and  fulfil 
the  servant's  labour  to  the  full  ?     What  higher  honour  can  the  younger  brethren 
desire  than  to  be  made  like  the  H«ir  of  all  things  ? 

"Give  me  understanding,  that  I  may  know  thy  testimonies."  In  the  previous 
verse  he  sought  teaching  ;  but  here  he  goes  much  further,  and  craves  for  under 
standing.  Usually,  if  the  instructor  supplies  the  teaching,  the  pupil  finds  the 
understanding  ;  but  in  our  case  we  are  far  more  dependent,  and  must  beg  for  under 
standing  as  well  as  teaching  :  this  the  ordinary  teacher  cannot  give,  and  we  are  thrice 
happy  that  our  Divine  Tutor  can  furnish  us  with  it.  We  are  to  confess  ourselves 
fools,  and  then  our  Lord  will  make  us  wise,  as  well  as  give  us  knowledge.  The 
best  understanding  is  that  which  enables  us  to  render  perfect  obedience  and  to 
exhibit  intelligent  faith,  and  it  is  this  which  David  desires, — "  understanding, 
that  I  may  know  thy  testimonies."  Some  would  rather  not  know  these  things  ; 
they  prefer  to  be  at  ease  in  the  dark  rather  than  possess  the  light  which  leads  to 
repentance  and  diligence.  The  servant  of  God  longs  to  know  in  an  understanding 
manner  all  that  the  Lord  reveals  of  man  and  to  man  ;  he  wishes  to  be  so  instructed 
that  he  may  apprehend  and  comprehend  that  which  is  taught  him.  A  servant 
should  not  be  ignorant  concerning  his  master,  or  his  master's  business  ;  he  should 
study  the  mind,  will,  purpose,  and  aim  of  him  whom  he  serves,  for  so  only  can  he 
complete  his  service  ;  and  as  no  man  knows  these  things  so  well  as  his  master  himself, 
he  should  often  go  to  him  for  instructions,  lest  his  very  zeal  should  only  serve  to 
make  him  the  greater  blunderer. 

It  is  remarkable  that  the  Psalmist  does  not  pray  for  understanding  through 
acquiring  knowledge,  but  begs  of  the  Lord  first  that  he  may  have  the  gracious  gift 
of  understanding,  and  then  may  obtain  the  desired  instruction.  All  that  we  know 
before  we  have  understanding  is  apt  to  spoil  us  and  breed  vanity  in  us  ;  but  if  there 
be  first  an  understanding  heart,  then  the  stores  of  knowledge  enrich  the  soul,  and 
bring  neither  sin  nor  sorrow  therewith.  Moreover,  this  gift  of  understanding  acts 
also  in  the  form  of  discernment,  and  thus  the  good  man  is  preserved  from  hoarding 
up  that  which  is  false  and  dangerous  :  he  knows  what  are  and  what  are  not  the 
testimonies  of  the  Lord. 

VOL.  v.  24 


370  EXPOSITIONS    OF    THE    PSALMS. 

126.  "//  is  time  for  thee,  LORD,  to  work:  for  they  have  made  void  thy  law."     David 
was  a  servant,  and  therefore  it  was  always  his  time  to  work  :    but  being  oppressed 
by  a  sight  of  man's  ungodly  behaviour,  he  feels  that  his  Master's  hand  is  wanted, 
And  therefore  he  appeals  to  him  to  work  against  the  working  of  evil.     Men  make 
Void  the  law  of  God  by  denying  it  to  be  his  law,  by  promulgating  commands  and 
doctrines  in  opposition  to  it,  by  setting  up  tradition  in  its  place,  or  by  utterly  dis 
regarding  and  scorning  the  authority  of  the  lawgiver.     Then  sin  becomes  fashionable, 
and  a  holy  walk  is  regarded  as  a  contemptible  puritanism  ;  vice  is  styled  pleasure, 
and  vanity  bears  the  bell.  Then  the  saints  sigh  for  the  presence  and  power  of  their 
God  :   Oh  for  an  hour  of  the  King  upon  the  throne  and  the  rod  of  iron  I    Oh  for 
another  Pentecost  with  all  its  wonders,  to  reveal  the  energy  of  God  to  gainsayers, 
and  make  them  see  that  there  is  a  God  in  Israel  1     Man's"  extremity,  whether  of 
need  or  sin,  is  God's  opportunity.     When  the  earth  was  without  form  and  void,  the 
Spirit  came  and  moved  upon  the  face  of  the  waters  ;    should  he  not  come  when 
society  is  returning  to  a  like  chaos  ?     When  Israel  in  Egypt  were  reduced  to  the 
lowest  point,  and  it  seemed  that  the  covenant  would  be  void,  then  Moses  appeared 
and  wrought  mighty  miracles  ;   so,  too,  when  the  church  of  God  is  trampled  down, 
and  her  message  is  derided,  we  may  expect  to  see  the  hand  of  the  Lord  stretched 
out  for  the  revival  of  religion,  the  defence  of  the  truth,  and  the  glorifying  of  the 
divine  name.     The  Lord  can  work  either  by  judgments  which  hurl  down  the  ramparts 
of  the  foe  ;    or  by  revivals  which  build  up  the  walls  of  his  own  Jerusalem.     Hovr 
heartily  may  we  pray  the  Lord  to  raise  up  new  evangelists,  to  quicken  those  we 
already  have,  to  set  his  whole  church  on  fire,  and  to  bring  the  world  to  his  feet. 
God's  work  is  ever  honourable  and  glorious  ;   as  for  our  work,  it  is  as  nothing  apart 
from  him. 

127.  "Therefore  I  love  thy  commandments  above  gold;    yea,  above  fine  gold."     As 
it  was  God's  time  to  work  so  it  was  David's  time  to  love.     So  far  from  being  swayed 
by  the  example  of  evil  men,  so  as  to  join  them  in  slighting  the  Scriptures,  he  was 
the  rather  led  into  a  more  vehement  love  of  them.     As  he  saw  the  commandments 
slighted  by  the  ungodly,  his  heart  was  in  sympathy  with  God,  and  he  felt  a  burning 
affection  for  his  holy  precepts.     It  is  the  mark  of  a  true  believer  that  he  does  not 
depend  upon  others  for  his  religion,  but  drinks  water  out  of  his  own  well,  which 
springs  up  even  when  the  cisterns  of  earth  are  all  dried.     Our  holy  poet  amid  a 
general  depreciation  of  the  law  felt  his  own  esteem  of  it  rising  so  high  that  gold 
and  silver  sank  in  comparison.     Wealth  brings  with  it  so  many  conveniences  that 
men  naturally  esteem  it,  and  gold  as  the  symbol  of  it  is  much  set  by  ;   and  yet,  in 
the  judgment  of  the  wise,  God's  laws  are  more  enriching,  and  bring  with  them  more 
comfort  than  all  the  choicest  treasures.     The  Psalmist  could  not  boast  that  he  always 
kept  the  commands  ;    but  he  could  declare  that  he  loved  them  ;    he  was  perfect 
in  heart,  and  would  fain  have  been  perfect  in  life.     He  judged  God's  holy  commands 
to  be  better  than  the  best  earthly  thing,  yea,  better  than  the  best  sort  of  the  best 
earthly  thing  ;    and  this  esteem  was  confirmed  and  forced  into  expression  by  those 
very  oppositions  of  the  world  which  drive  hypocrites  to  forsake  the  Lord  and  his  ways. 

"  The  dearer,  for  their  rage, 
Thy  words  I  love  and  own, — 
A  wealthier  heritage 
Than  gold  and  precious  stone  " 

128.  "Therefore    I   esteem   all   thy   precepts   concerning   all   things   to   be   right." 
Because  the  ungodly  found  fault  with  the  precepts  of  God,  therefore  David  was 
all  the  more  sure  of  their  being  right.     The  censure  of  the  wicked  is  a  certificate 
of  merit ;    that  which  they  sanction  we  may  justly  suspect,  but  that  which  they 
abominate  we  may  ardently  admire.     The  good  man's  delight  in  God's  law  is  un 
reserved,  he  believes  in  all  God's  precepts  concerning  all  things. 

"And  I  hate  every  false  way."  Love  to  truth  begat  hatred  of  falsehood.  This 
godly  man  was  not  indifferent  to  anything,  but  that  which  he  did  not  love  he  hated. 
He  was  no  chip  in  the  porridge  without  flavour  ;  he  was  a  good  lover  or  a  good 
hater,  but  he  was  never  a  waverer.  He  knew  what  he  felt,  and  expressed  it.  He 
was  no  Gallio,  caring  for  none  of  the  things.  His  detestation  was  as  unreserved 
as  his  affection  ;  he  had  not  a  good  word  for  any  practice  which  would  not  bear  the 
light  of  truth.  The  fact  that  such  large  multitudes  follow  the  broad  road  had  no 
influence  upon  this  holy  man,  except  to  make  him  more  determined  to  avoid  every 
form  of  error  and  sin.  May  the  Holy  Spirit  so  rule  in  our  hearts  that  our  affections 
may  be  in  the  same  decided  condition  towards  the  precepts  of  the  word. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   121   TO  128.     371 


NOTES    ON    VERSES    121    TO    128. 

Verse  121. — This  commences  a  new  division  of  the  Psalm  indicated  by  the 
Hebrew  letter  Am — a  letter  which  cannot  well  be  represented  in  the  English 
alphabet,  as  there  is,  in  fact,  no  letter  in  our  language  exactly  corresponding  with 
it.  It  would  be  best  represented  probably  by  what  are  called  "  breathings  "  in  Greek. 
— Albert  Barnes. 

Verse  121. — "/  have  done  judgment  "  against  the  wicked,  "  and  justice  "  towards 
the  good. — Simon  de  Muis,  1587 — 1644. 

Verse  121. — "I  have  done  judgment  and  justice." — Here  the  view  of  David  in 
his  judicial  capacity  might  present  itself  to  us  ;  and  if  so,  we  have  David  in  the 
midst  of  large  experiences  ;  for  the  words  would  take  in  a  large  portion  of  his  life. 
How  blessed  were  their  reflections,  if,  after  a  long  reign,  all  sovereign  rulers  could 
thus  appeal  unto  God.  It  should  be  so ;  for  to  him  all  shall  be  accountable  at  last. 
Even  although  we  only  conceive  of  David  as  speaking  in  the  character  of  a  private 

man,  the  sentiment  is  worthy  of  all  consideration For  parents  to  say  this 

of  their  dealings  with  their  children,  masters  of  servants,  a  man  of  his  neighbours, 
is  very  excellent. — John  Stephen. 

Verse  121. — "Judgment "  and  "justice  "  are  often  put  in  Scripture  for  the  same, 
and  when  put  together,  the  latter  is  as  an  epithet  to  the  former.  "/  have  done 
judgment  and  justice,"  that  is,  I  have  done  judgment  justly,  exactly,  to  a  hair. — 
Joseph  Caryl. 

Verse  121.— 

Do  right  and  be  a  king, 
Be  this  thy  brazen  bulwark  of  defence, 
Still  to  preserve  thy  conscious  innocence. 
Nor  e'er  turn  pale  with  guilt. 

— Francis's  Horace. 

Verse  121. — "  If  our  heart  condemn  us  not,  then  have  we  confidence  before  God  :  " 
1  John  iii.  21.  This  "testimony  of  conscience"  has  often  been  "the  rejoicing  " 
of  the  Lord's  people,  when  suffereng  under  unmerited  reproach  or  "  proud  oppression." 
They  have  been  enabled  to  plead  it  without  offence  in  the  presence  of  their  holy, 
heart-searching  God  ;  nay,  even  when,  in  the  near  prospect  of  the  great  and  final 
account,  they  might  well  have  been  supposed  to  shrink  from  the  strict  and  unerring 
scrutiny  of  their  Omniscient  Judge.  Perhaps,  however,  we  are  not  sufficiently 
aware  of  the  importance  of  moral  integrity  in  connexion  with  our  spiritual  comfort. 
Mark  the  boldness  which  it  gave  David  in  prayer  :  "/  have  done  judgment  and 
justice  :  leave  me  not  to  mine  oppressors." — Charles  Bridges. 

Verse  121. — "Leave  me  not  to  mine  oppressors."  That  is,  maintain  me  against 
those  who  would  wrong  me,  because  I  do  right ;  interpose  thyself  between  me  and 
my  enemies,  as  if  thou  wert  my  pledge.  Impartial  justice  upon  oppressors 
sometimes  lays  judges  open  to  oppression  ;  but  yet  they  who  run  greatest  hazards 
in  zeal  for  God  shall  find  God  ready  to  be  their  surety,  when  they  pray,  "  be  surety 
for  thy  servant,"  as  in  the  next  verse. — Abraham  Wright. 

Verses  121,  122. — "/  have  done  judgment  and  justice  ;  "  but,  that  I  may  always  do 
it,  and  never  fail  in  doing  it,  "  uphold  thy  servant  unto  good,"  by  directing  him,  so 
that  he  may  always  relish  what  is  good,  and  then  the  consequence  will  be  that  "  the 
proud  will  not  calumniate  me ;  "  for  he  that  is  well  established  "  unto  good,"  and  so 
made  up  that  nothing  but  what  is  good  and  righteous  will  be  agreeable  to  him,  he 
will  so  persevere  that  he  will  have  no  reason  for  fearing  "  the  proud  that  calumniate 
him." — Robert  Bellarmine. 

Verse  122. — "Be  surety  for  thy  servant  for  good."  What  David  prays  to  God 
to  be  for  him,  that  Christ  is  for  all  his  people  :  Heb.  vii.  22.  He  drew  nigh  to  God, 
struck  hands  with  him,  gave  his  word  and  bond  to  pay  the  debts  of  his  people  ; 
put  himself  in  their  law-place  and  stead,  and  became  responsible  to  law  and  justice 
for  them  ;  engaged  to  make  satisfaction  for  their  sins,  to  bring  in  everlasting 
righteousness  for  their  justification,  and  to  preserve  and  keep  them,  and  bring  them 
safe  to  eternal  glory  and  happiness  ;  and  this  was  being  a  surety  for  them  for  good. 
—John  Gill. 

Verse  122. — "Be  surety  for  thy  servant  for  good."  There  are  three  expositions 
of  this  clause,  as  noting  the  end,  the  cause,  the  event.  1.  Undertake  for  me,  ut 


372  EXPOSITIONS    OF    THE    PSALMS. 

sim  bonus  et  Justus,  so  Rabbi  Arama  on  the  place  ;  "  Be  surety  for  me  that  I  may 
be  good."  Theodoret  expounds  it,  "  Undertake  that  I  shall  make  good  my  resolution 
of  keeping  thy  law."  He  that  joineth,  undertaketh  ;  though  we  have  precepts 
and  promises,  without  God's  undertaking  we  shall  never  be  able  to  perform 
our  duty.  2.  Undertake  for  me  to  help  me  in  doing  good  ;  so  some  read  it  :  God 
would  not  take  his  part  in  an  evil  cause.  To  commend  a  wrong  cause  to  God's 
protection,  is  to  provoke  him  to  hasten  our  punishment,  to  make  us  serve  under 
our  oppressors  ;  but,  when  we  have  a  good  cause,  and  a  good  conscience,  he  will 
own  us.  We  cannot  expect  he  should  maintain  us  and  bear  us  out  in  the  Devil's 
service,  wherein  we  have  entangled  ourselves  by  our  own  sin. 

3.  Be  with  me  for  good  :  so  it  is  often  rendered  :  "  Shew  me  a  token  for  good  " 
(Ps.  Ixxxvi.  17) ;  "  Pray  not  for  this  people  for  good "  (Jer.  xiv.  11) ;  so, 
"  Remember  me,  O  my  God,  for  good  "  (Neh.  xiii.  31).  So  here  ;  "Be  surety  for 
thy  servant  for  good." — Thomas  Manton. 

Verse  122. — "Be  surety  for  thy  servant  for  good."  It  is  the  prayer  of  Hezekiah 
in  his  trouble,  "  O  Lord,  I  am  oppressed,  undertake  for  me  "  (Isa.  xxxviii.  14)  ; 
it  is  the  prayer  of  Job  for  a  "  daysman  "  to  stand  between  him  and  God  (Job  ix. 
33) ;  it  is  the  cry  of  the  church  before  the  Incarnation  for  the  appearance  of  a  Divine 
Mediator  ;  it  is  the  confidence  of  every  faithful  soul  since  that  blessed  time  in  the 
perpetual  intercession  of  our  great  High  Priest  in  heaven,  which  is  to  us  the  pledge 
of  future  blessedness. — Agellius  and  Cocceius,  in  Neale  and  Littledale. 

Verse  122. — "Be  surety  for  thy  servant  for  good."  His  meaning  is,  Lord,  thou 
knowest  how  unjustly  I  am  calumniated  and  evil  spoken  of  in  many  parts  :  where 
I  am  not  present  or  where  I  may  not  answer  for  myself,  Lord,  answer  thou 
for  me. —  William  Cowper. 

Verse  122. — "Be  surety  for  thy  servant  for  good."  The  keen  eye  of  the  world 
may  possibly  not  be  able  to  affix  any  blot  upon  my  outward  profession  ;  but,  "  if 
thou,  Lord,  shouldst  mark  iniquities  ;  O  Lord,  who  shall  stand  ?  "  The  debt  is 
continually  accumulating,  and  the  prospect  of  payment  as  distant  as  ever.  I  might 
well  expect  to  be  "  left  to  my  oppressors,"  until  I  should  pay  all  that  was  due  unto 
my  Lord.  But  behold  !  "  Where  is  the  fury  of  the  oppressor  ?  "  Isa.  li.  13.  The 
surety  is  found — the  debt  is  paid — the  ransom  is  accepted — the  sinner  is  free.  There 
was  a  voice  heard  in  heaven — "  Deliver  him  from  going  down  to  the  pit :  I  have 
found  a  ransom,"  Job  xxxiii.  24.  The  Son  of  God  himself  became  "  Surety  for 
a  stranger,"  and  "  smarted  for  it,"  Prov.  xi.  15.  At  an  infinite  cost — the  cost 
of  his  own  precious  blood — he  delivered  me  from  "  mine  oppressors  " — sin — Satan 
— the  world — death — hell. — Charles  Bridges. 

Verse  122. — Some  observe  that  this  is  the  only  verse  throughout  the  whole  Psalm 
wherein  the  Word  is  not  mentioned  under  the  name  of  "  law,"  "  judgments," 
"  statutes,"  or  the  like  terms,  and  they  make  this  note  upon  it, — "  Where  the  Law 
faileth,  there  Christ  is  a  surety  of  a  better  testament."  There  are  that  render  the 
words  thus, — "Dulcify,  or,  delight  thy  servant  in  good,"  that  is,  make  him  joyful 
and  comfortable  in  the  pursuit  and  practice  of  that  which  is  good. — John  Trapp. 

Verse  123. — "Mine  eyes  fail  for  thy  salvation."  In  times  of  great  sorrow,  when 
the  heart  is  oppressed  with  care,  and  when  danger  threatens  on  every  side,  the  human 
eye  expresses  with  amazing  accuracy  the  distressed  and  anguished  emotions  of  the 
soul.  The  posture  here  described  is  that  of  an  individual  who  perceives  himself 
surrounded  with  enemies  of  the  most  formidable  character,  who  feels  his  own 
weakness  and  insufficiency  to  enter  into  conflict  with  them,  but  who  is  eagerly 
looking  for  the  arrival  of  a  devoted  and  powerful  friend  who  has  promised  to  succour 
him  in  the  hour  of  his  calamity.  As  his  friend  delays  the  hour  of  his  coming,  his 
fears  and  anxieties  multiply,  till  he  finds  himself  in  the  condition  of  one  whose  eyes 
fail  and  grow  dim  in  looking  for  the  approach  of  his  great  deliverer.  In  this  condition 
was  the  suppliant  here  described, — his  enemies  were  ready  to  swallow  him  up,  and 
except  from  heaven  he  had  no  hope  of  final  extrication.  To  the  promises  of  God 
he  betook  himself,  and  while  waiting  their  accomplishment,  and  looking  with  the 
utmost  eagerness  to  the  word  of  God's  righteousness,  he  gives  utterance  to  the 
desponding  sentiment,  "Mine  eyes  fail  for  thy  salvation."  O  for  such  warm  and 
anxious  desires  for  that  great  salvation,  which  will  realize  the  victory  over  all  our 
spiritual  enemies,  and  enable  us  to  shout  triumphantly  through  all  eternity  in  the 
name  of  our  almighty  Deliverer  ! — John  Morison. 

Verse  123. — "Mine  eyes  fail for  the  word  of  thy  righteousness."     Albeit 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   121   TO   128.     373 

the  words  of  promise  be  neither  performed,  nor  the  like  to  be  performed,  yet  faith 
should  justify  the  promise,  for  true  and  faithful. — David  Dickson. 

Verse  123. — "For  the  word  of  thy  righteousness."  This  would  be  the  word  of 
promised  salvation,  which  the  Lord  had  given  in  righteousness.  What  an  amazing 
plea — God  on  the  ground  of  his  own  righteousness  appealed  to  for  deliverance — 
and  yet  how  true  I  Or  this  might  be  the  word  of  his  justice,  the  issuing  of  justice, 
the  exercising  of  a  righteous  decision  between  him  and  his  oppressors.  He  looked 
for  the  Lord  to  interpose  between  them,  and  so  to  fulfil  all  he  had  promised  on  behalf 
of  the  believer.  The  Lord  will  vindicate  his  own.  Are  any  in  great  difficulty  ; 
and  are  they  waiting  for  the  Lord  to  interpose,  to  whom  they  have  committed  their 
concerns  ?  .  .  .  .  Watt  on  ;  he  will  not  disappoint  a  gracious  hope. — John  Stephen. 

Verse  123. — "For  the  word  of  thy  righteousness,"  or,  "  the  word  of  thy  justice ;  " 
that  is  to  say,  for  the  sentence  of  justice  on  my  oppressors,  as  the  first  part  of  the 
verse  teaches  ;  for  the  passing  this  sentence  will  be  equivalent  to  the  granting  the 
salvation  which  the  Psalmist  so  earnestly  desired. — George  Phillips. 

Verse  124. — "Deal  with  thy  servant  according  unto  thy  mercy."  If  I  am  a 
"  servant "  of  God,  I  can  bring  my  services  before  him  only  upon  the  ground  of 
"  mercy  "  ;  feeling  that  for  my  best  performances  I  need  an  immeasurable  world 
of  mercy — pardoning — saving — everlasting  mercy  ;  and  yet  I  am  emboldened 
by  the  blood  of  Jesus  to  plead  for  my  soul — "Deal  with  thy  servant  according  unto 
thy  mercy." 

But  then  I  am  ignorant  as  well  as  guilty  ;  and  yet  I  dare  not  pray  for  divine 
teaching,  much  and  hourly  as  I  need  it,  until  I  have  afresh  obtained  mercy.  "Mercy  " 
is  the  first  blessing,  not  only  in  point  of  importance,  but  in  point  of  order.  I  must 
seek  the  Lord,  and  know  him  as  a  Saviour,  before  I  can  go  to  him  with  any  confidence 
to  be  my  teacher.  But  when  once  I  have  found  acceptance  to  my  petition — "Deal 
with  thy  servant  according  unto  thy  mercy  " — my  way  will  be  opened  to  follow  on 
my  petition — "Teach  me  thy  statutes.  Give  me  understanding,  that  I  may  know  thy 
testimonies  " — that  I  may  know,  walk,  yea,  "  run  in  the  way  of  thy  commandments  " 
wkh  an  enlarged  heart,  ver.  32.  My  plea  is  the  same  as  I  have  urged  with  acceptance 
(ver.  94) — "I  am  thy  servant." — Charles  Bridges. 

Verse  124. — "Thy  mercy."  All  the  year  round,  every  hour  of  every  day,  God 
is  richly  blessing  us  ;  both  when  we  sleep  and  when  we  wake,  his  mercy  waits  upon 
us.  The  sun  may  leave  off  shining,  but  our  God  will  never  cease  to  cheer  his 
children  with  his  love.  Like  a  river,  his  loving-kindness  is  always  flowing,  with 
i  a  fulness  inexhaustible  as  his  own  nature,  which  is  its  source.  Like  the  atmosphere 
which  always  surrounds  the  earth,  and  is  always  ready  to  support  the  life  of  man, 
the  benevolence  of  God  surrounds  all  his  creatures  ;  in  it,  as  in  their  element,  they 
live,  and  move,  and  have  their  being.  Yet  as  the  sun  on  summer  days  appears 
to  gladden  us  with  beams  more  warm  and  bright  than  at  other  times,  and  as  rivers 
are  at  certain  seasons  swollen  with  the  rain,  and  as  the  atmosphere  itself  on  occasions 
is  fraught  with  more  fresh,  more  bracing,  or  more  balmy  influences  than  heretofore, 
so  is  it  with  the  mercy  of  God  ;  it  hath  its  golden  hours,  its  days  of  overflow,  when 
the  Lord  magnifieth  his  grace  and  lifteth  high  his  love  before  the  sons  of  men. — 
C.  H.  S. 

Verse  124. — "Teach  me."  David  had  Nathan  and  Gad  the  prophets  ;  and 
beside  them,  the  ordinary  Levites  to  teach  him.  He  read  the  word  of  God  diligently, 
and  did  meditate  in  the  law  night  and  day  ;  but  he  acknowledgeth  all  this  was  nothing 
unless  God  speaks  to  the  heart  :  so  Paul  preached  to  Lydia,  but  God  opened  her 
heart.  Let  us  pray  for  this  grace. —  William  Cowper. 

Verse  125. — "/  am  thy  servant ;  give  me  understanding,"  etc.  I  am  not  a  stranger 
to  thee,  but  thine  own  domestic  servant ;  let  me  want  no  grace  which  may  enable 
me  to  serve  thee. — William  Cowper. 

Verse  125. — "/  am  thy  servant."  That  thou  art  the  servant  of  God,  thou  shouldst 
regard  as  thy  chiefest  glory  and  blessedness. — Martin  Geier. 

Verse  126. — "//  is  time  for  thee,  LORD,  to  work."  Was  ever  vessel  more  hope 
lessly  becalmed  in  mid-ocean  ?  or  did  crew  ever  cry  with  more  frenzy  for  some 
favouring  breeze  than  those  should  cry  who  man  the  Church  of  the  living  God  ? 
If  God  work  not,  it  is  certain  there  is  nothing  before  the  Church  but  the  prospect 


374  EXPOSITIONS    OF    THE    PSALMS. 

of  utter  discomfiture  and  overthrow.  Greater  is  the  world  than  the  Church  if  God 
be  not  in  her.  But  if  God  be  in  her,  she  shall  not  be  moved.  May  he  help  her,  and 
that  right  early  ! 

When  he  arises  to  work  we  know  not  what  may  be  the  form  and  fashion  of  his 
operations.  He  worketh  according  to  the  counsel  of  his  own  will ;  and  who  knows 
but  that  when  once  he  awakes,  and  puts  on  his  strength,  it  may  not  be  confined  in 
its  results  to  the  immediate  and  exclusive  quickening  of  the  spiritual  life  of  the 
Church  ;  but  may  be  associated  with  providential  upheavals  and  convulsions  which 
will  fill  the  heart  of  the  world  with  astonishment  and  dismay.  His  spiritual  kingdom 
does  not  stand  in  isolation.  It  has  relations  which  closely  involve  it  with  the  material 
universe,  and  with  human  society  and  national  life.  There  have  been  times  when 
God  has  worked,  and  the  signs  of  his  presence  have  been  seen,  in  terrible  shakings 
of  the  nations,  in  the  ploughing  up  from  their  foundations  of  hoary  injustice,  in 
the  smiting  of  grinding  tyrannies,  and  in  the  emancipation  of  peoples  whose  life 
had  been  a  long  and  hopeless  moan.  There  have  been  times,  too,  and  many,  when 
he  has  worked  through  the  elements  of  nature  — through  blasting  and  mildew, 
through  floods  and  famine,  through  locust,  caterpillar  and  palmer-worm  ;  through 
flagging  commerce,  with  its  machinery  rusting  in  the  mill  and  its  ships  rotting  in 
the  harbour.  All  these  things  are  his  servants.  Sometimes  the  sleep  of  the  world, 
and  the  Church  too,  is  so  profound  that  it  can  be  broken  only  by  agencies  like  the 
wind,  or  fire,  or  earthquake,  which  made  the  prophet  shiver  at  the  mouth  of  the 
cave,  and  without  which  the  voice  that  followed,  so  still,  so  small  and  tender,  would 
have  lost  much  of  its  melting  and  subduing  power.  When  society  has  become 
drugged  with  the  Circean  cup  of  wordliness,  and  the  voices  that  come  from  eternity 
are  unheeded,  if  not  unheard,  even  terror  has  its  merciful  mission.  The  frivolous 
and  superficial  hearts  of  men  have  to  be  made  serious,  their  idols  have  to  be  broken, 
their  nests  have  to  be  stoned,  or  tossed  from  the  trees  where  they  had  been  made 
with  so  much  care,  and  they  have  to  be  taught  that  if  this  life  be  all,  it  is  but  a  phantom 
and  a  mockery.  When  the  day  of  the  Lord  shall  come,  in  which  he  shall  begin  to 
work,  let  us  not  marvel  if  it  "  shall  be  upon  every  one  that  is  proud  and 
lofty,  and  upon  every  one  that  is  lifted  up  ;  and  he  shall  be  brought  low  ; 
and  upon  all  the  cedars  of  Lebanon,  that  are  high  and  lifted  up,  and  upon 
every  high  tower,  and  upon  every  fenced  wall,  and  upon  all  the  ships  of 
Tarshish,  and  upon  all  the  pleasant  pictures.  And  the  loftiness  of  man  shall  be 
bowed  down,  and  the  haughtiness  of  men  shall  be  made  low  :  and  the  Lord  alone 
shall  be  exalted  in  that  day."  But  this  working  of  God  will  also  take  other  shapes. 
Will  it  not  be  seen  in  the  inspiration  of  the  Church  with  faith  in  its  own  creed,  so 
far  as  that  creed  has  the  warrant  of  the  Divine  word  ?  Does  the  Church  believe 
its  creed  ?  It  writes  it,  sets  it  forth,  sings  it,  defends  it ;  but  does  it  believe  it,  at 
least  with  a  faith  which  begets  either  enthusiasm  in  itself,  or  respect  from  the  world  ? 
Have  not  the  truths  which  form  the  methodized  symbols  of  the  Church  become 
propositions  instead  of  living  powers  ?  Do  they  not  lie  embalmed  with  superstitious 
reverence  in  the  ark  of  tradition,  tenderly  cherished  for  what  they  have  been  and 
done  ?  But  is  it  not  forgotten  that  if  they  be  truths  they  are  not  dead  and  cannot 
die  ?  They  are  true  now,  or  they  were  never  true  ;  living  now,  or  they  never  lived. 
Time  cannot  touch  them,  nor  human  opinion,  nor  the  Church's  sluggishness  or 
unbelief,  for  they  are  emanations  from  the  Divine  essence,  instinct  with  his  own 
undecaying  life.  They  are  not  machinery  which  may  become  antiquated  and 
obsolete  and  displaced  by  better  inventions  ;  they  are  not  methods  of  policy 
framed  for  conditions  which  are  transient,  and  vanishing  with  them  ;  they  are 
not  scaffolding  within  which  other  and  higher  truth  is  to  be  reared  from  age  to  age. 
They  are  like  him  who  is  the  end  of  our  conversation,  "  Jesus  Christ,  the  same 
yesterday,  to-day,  and  for  ever."  There  is  not  one  of  them  which,  if  the  faith  it 
awakens  were  but  commensurate  with  its  intrinsic  worth,  would  not  clothe  the 
Church  with  a  new  and  wondrous  power.  But  what  would  be  that  power  if  that 
faith  were  to  grasp  them  all  ?  It  would  be  life  from  the  dead. — Enoch  Mellor  (1823 
— 1881),  in  "The  Hem  of  Christ's  Garment,  and  other  Sermons." 

Verse  126. — "//  is  time  for  thee,  LORD,  to  work."  na  expresses  emphatically 
the  proper  time  for  the  Lord  to  do  his  own  work  ;  as  if  the  Psalmist  had  said,  "  It 
is  not  for  us  to  prescribe  the  time  and  occasion  for  God  to  exercise  his  power,  and 
to  vindicate  the  authority  of  his  own  law  ;  he  does  every  thing  at  the  proper  time, 
and  he  will  at  the  proper  season  punish  those  '  who  have  made  void  his  law,'  and 
who  have  become  notorious  for  their  impiety  and  wickedness." — George  Phillips. 


PSALM   ONE  HUNDRED  AND  NINETEEN— VERSES   121   TO  128.     375 

Verse  126. — "It  is  time  to  work,"  just  as  when  the  attack  of  some  illness  is  becoming 
more  severe,  you  hurry  to  the  physician,  that  he  may  come  more  quickly,  lest  he 
should  later  be  unable  to  do  any  good.  So  when  the  prophet  saw  in  the  Holy  Spirit 
the  rebellion  of  the  people,  their  luxury,  pleasures,  deceits,  frauds,  avarice,  drunken 
ness,  he  runs,  for  our  help,  to  Christ,  whom  he  knew  to  be  alone  able  to  remedy, 
such  sins ;  implores  him  to  come,  and  admits  of  no  delay. — Ambrose,  in  Neale  and 
Littledale. 

Verse  126. — "//  is  time  for  thee,  LORD,  to  work." — Infidelity  was  never  more 
subtle,  more  hurtful,  more  plausible,  perhaps  more  successful,  than  in  the  day  in 
which  we  live.  It  has  left  the  low  grounds  of  vulgarity,  and  coarseness  and  ribaldry, 
and  entrenched  itself  upon  the  lofty  heights  of  criticism,  philology,  and  even  science 
itself.  It  pervades  to  a  fearful  extent  our  popular  literature  ;  it  has  invested  itself 
with  the  charms  of  poetry,  to  throw  its  spell  over  the  public  mind  ;  it  has  endeavoured 
to  enweave  itself  with  science  ;  and  he  must  be  little  acquainted  with  the  state 
of  opinion  in  this  land,  who  does  not  know  that  it  is  espoused  by  a  large  portion 
of  the  cultivated  mind  of  this  generation.  "  It  is  time  for  thee,  Lord,  to  work." 
—John  Angell  James,  1785 — 1859. 

Verse  126. — "It  is  time  for  thee,  LORD,  to  work,"  etc.  To  send  the  Messiah,  to 
work  by  righteousness,  to  fulfil  the  law  and  vindicate  the  honour  of  it,  broken  by 
men.  It  was  always  a  notion  of  the  Jews  that  the  time  of  the  Messiah's  coming 
would  be  when  it  was  a  time  of  great  wickedness  in  the  earth  ;  and  which  seems 
to  agree  with  the  word  of  God,  and  was  true  in  fact.  See  Mai.  ii.  17,  and  iii.  1,  2, 
3,  15,  16,  and  iv.  2.— John  Gill. 

Verse  126. — "//  is  time  for  thee,  LORD,  to  work,"  etc.  True  it  is,  Lord, 
that  we  are  not  to  appoint  thee  thy  times  and  limits,  for  thou  art  the  Ancient  of 
Days,  Time's  Creator  and  destinator.  Neither  do  we  presume  to  press  in  at  the 
portal  of  thy  privy  chamber,  to  "  know  the  times  and  seasons  "  which  thou  our 
Father  hast  reserved  in  thine  own  power  ;  yet,  Lord,  thou  hast  taught  us,  as  to 
discern  the  face  of  the  sky,  so  to  descry  the  signs  of  the  times,  and  from  the  cause 
to  expect  the  effect  which  necessarily  doth  ensue.  "  Thou  art  a  God  full  of  com 
passion  and  mercy,  slow  to  anger,  and  of  great  kindness  "  (Ps.  ciii.  8)  ;  and  thou 
dost  sustain  many  wrongs  of  the  sons  of  men,  being  crushed  with  their  sins  as  a 
cart  is  laden  with  sheaves  :  but  if  still  they  continue  to  load  thee,  thou  \\ilt  ease 
thyself  of  that  burden,  and  cast  it  on  the  ground  of  confusion.  Thou  art  "  slow 
to  anger,  but  great  in  power,  and  wilt  not  surely  clear  the  wicked  "  (Nahum  i.  3). 
Thou  dost  for  a  long  space  hold  thy  peace  at  men's  sins,  and  art  still,  and  dost  restrain 
thyself.  But  if  men  will  not  turn,  thou  wilt  whet  thy  sword  and  bend  thy  bow, 
and  make  it  ready.  Patient  thou  art,  and  for  a  long  time  dost  forbear  thine  hand  ; 
but  when  the  forehead  of  sin  beginneth  to  lose  the  blush  of  shame,  when  the  beadroll 
of  transgressions  doth  grow  in  score  from  East  to  West,  when  the  cry  of  them 
pierceth  above  the  clouds,  when  the  height  of  wickedness  is  come  unto  the  top,  and 
the  fruits  thereof  are  ripe  and  full,  then  it  is  time  for  thee,  Lord,  to  take  notice  of 
it,  to  awake  like  a  giant,  and  to  put  to  thine  all-revenging  hand. 

But  our  sins  are  already  ripe,  yea,  rotten  ripe,  the  measure  of  our  iniquities 
is  full  up  to  the  brim.  Doubtless  our  land  is  sunken  deep  in  iniquity  ;  our  tongues 
and  works  have  been  against  the  Lord,  to  provoke  the  eyes  of  his  glory  ;  the  trial 
of  our  countenance  doth  testify  against  us  (Isaiah  iii.  8,  9),  yea,  we  declare  our  sins 
as  Sodom  ;  we  hide  them  not,  the  cry  of  our  sins  is  exceeding  grievous,  the  clamours 
of  them  pierce  the  skies,  and  with  a  loud  voice  roar,  saying  :  "  How  long,  Lord, 
holy  and  true  ?  How  long  ere  thou  come  to  avenge  thyself  on  such  a  nation  as 
this  ?  "  Rev.  vi.  10  ;  Jer.  ix.  9. — George  Webbe,  in  "A  Posie  of  Spiritual  Flowers," 
1610. 

Verse  126. — "It  is  time  for  thee,  LORD."  Some  read  it,  and  the  original  wiD 
bear  it,  "It  is  time  to  work  for  thee,  O  LORD  ;  "  it  is  time  for  every  one  in  his  place 
to  appear  on  the  Lord's  side,  against  the  threatening  growth  of  profaneness  and 
immorality.  We  must  do  what  we  can  for  the  support  of  the  sinking  interests 
of  religion,  and  after  all,  we  must  beg  of  God  to  take  the  work  into  his  own  hands. 
— Matthew  Henry. 

Verse  126. — "They  have  made  void  thy  law."  In  the  second  verse  of  this  section 
he  complained  that  the  proud  would  oppress  him,  now  he  complaineth  that  they 
destroyed  the  law  of  God.  Who,  then,  are  David's  enemies,  who  seek  to  oppress 
him  ?  Only  such  as  are  enemies  to  God,  and  seek  to  destroy  his  law.  A  great 
comfort  have  we  in  this,  that  if  we  love  the  Lord,  and  study  in  a  good  conscience 


376  EXPOSITIONS    OF    THE    PSALMS. 

to  serve  him,  we  can  have  no  enemies  but  such  as  are  enemies  to  God. — 
William  Cowpcr. 

Verse  126. — "They  have  made  void  thy  law."  As  if  they  would  not  only  sin  against 
the  Law,  but  sin  away  the  Law,  not  only  withdraw  themselves  from  the  obedience 
of  it,  but  drive  it  out  of  the  world  ;  they  would  make  void  and  repeal  the  holy  acts 
of  God,  that  their  own  wicked  acts  might  not  be  questioned  ;  and  lest  the  Law  should 
have  a  power  to  punish  them,  they  will  deny  it  a  power  to  rule  them  ;  that's  the 
force  of  the  simple  word  here  used,  as  applied  to  highest  transgressing  against  the 
Law  of  God. — Joseph  Caryl. 

Verses  126,  127. — Everything  betters  a  saint.  Not  only  ordinances,  word, 
sacraments,  holy  society,  but  even  sinners  and  their  very  sinning.  Even  these  draw 
forth  their  graces  into  exercise,  and  put  them  upon  godly,  broken-hearted  mourning. 
A  saint  sails  with  every  wind.  As  the  wicked  are  hurt  by  the  best  things,  so  the 
godly  are  bettered  by  the  worst.  Because  "  they  have  made  void  thy  law,  therefore 
do  I  love  thy  commandments."  Holiness  is  the  more  owned  by  the  godly,  the  more 
the  world  despiseth  it.  The  most  eminent  saints  were  those  of  Caesar's  (Nero's 
house  (Phil.  iv.  22) ;  they  who  kept  God's  name  were  they  who  lived  where  Satan's 
throne  was  (Rev.  ii.  13).  Zeal  for  God  grows  the  hotter  by  opposition  ;  and  thereby 
the  godly  most  labour  to  give  the  glory  of  God  reparation. —  William  Jenkyn  (1612 
— 1685),  in  "The  Morning  Exercises" 

Verse  127. — "Therefore  I  love  thy  commandments  above  gold,"  etc.  Partly, 
because  it  is  one  evidence  of  their  excellency,  that  they  are  disliked  by  the  vilest 
of  men.  Partly,  out  of  just  indignation  and  opposition  against  my  sworn  enemies  ; 
and  partly,  because  the  great  and  general  apostasy  of  others  makes  this  duty  more 
necessary  to  prevent  their  own  and  other  men's  relapses. — Matthew  Pool. 

Verse  127. — "/  love  thy  commandments  above  gold ;  yea,  above  fine  gold."  The 
image  employed  brings  before  us  the  picture  of  the  miser  ;  his  heart  and  his  treasure 
are  in  his  gold.  With  what  delight  he  counts  it  I  with  what  watchfulness  he  keeps 
it  1  hiding  it  in  safe  custody,  lest  he  should  be  despoiled  of  that  which  is  dearer 
to  him  than  life.  Such  should  Christians  be,  spiritual  misers,  counting  their  treasure 
which  is  "  above  fine  gold  " ;  and  "  hiding  it  in  their  hearts,"  in  safe  keeping,  where 
the  great  despoiler  shall  not  be  able  to  reach  it.  Oh,  Christians  I  how  much  more 
is  your  portion  to  you  than  the  miser's  treasure  1  Hide  it ;  watch  it ;  retain  it. 
You  need  not  be  afraid  of  covetousness  in  spiritual  things :  rather  "  covet  earnestly  " 
to  increase  your  store  ;  and  by  living  upon  it  and  living  in  it,  it  will  grow  richer  in 
extent,  and  more  precious  in  value. — Charles  Bridges. 

Verse  127. — "/  love  thy  commandments."  He  professeth  not  that  he  fulfilled 
them,  but  that  he  loved  them  ;  and  truly  it  is  a  great  progress  in  godliness,  if  we 
become  thus  far,  as  from  our  heart  to  love  them.  The  natural  man  hates  the 
commandments  of  God  ;  they  are  so  contrary  to  his  corruption  ;  but  the  regenerate 
man,  as  he  hates  his  own  corruption,  so  he  loves  the  word,  because  according  to  it 
he  desires  to  be  reformed.  And  here  is  our  comfort,  that,  albeit  we  cannot  do  what 
is  commanded,  yet  if  we  love  to  do  it,  it  is  an  argument  of  grace  received.  "Above 
gold,"  etc.  It  is  lawful  to  love  those  creatures  which  God  hath  appointed  for  our 
use  ;  with  these  conditions  :  the  one  is,  that  the  first  seat  in  our  affection  of  love 
be  reserved  to  God  ;  and  any  other  thing  we  love,  that  we  love  it  in  him  and  for 
him,  and  give  it  only  the  second  room.  Thus  David,  being  a  natural  man,  loved 
his  natural  food  ;  but  he  protesteth  he  loved  the  law  of  the  Lord  more  than  his 
appointed  food  ;  and  here  he  loves  the  commandments  of  God  above  all  gold. — 
William  Cowper. 

Verse  128. — "/  esteem  all  thy  precepts  concerning  all  things  to  be  right."  It  is  no 
compromising  testimony  to  the  integrity  and  value  of  the  Lord's  precepts  with 
which  the  Psalmist  concludes,  "/  esteem  all  thy  precepts  concerning  all  things  to  be 
right  " — every  command,  however  hard  ;  every  injunction,  however  distasteful ; 
every  precept,  however  severe  ;  even  cut  off  thy  right  hand,  pluck  out  thy  right 
eye  ;  forget  thine  own  people  and  thy  father's  house  ;  take  up  thy  cross  daily  ; 
sell  all  that  thou  hast — yea,  Lord,  even  so,  "  all  thy  precepts  concerning  ALL 
ttiings  are  right."  What  a  blessed  truth  to  arrive  at,  and  find  comfort  in  ! — Barton 
Souchier. 

Verse  128. — "/  esteem  all  thy  precepts,"  etc.  We  must  not  only  respect  all  God's 
commandments,  but  also  respect  them  all  alike,  and  give  them  all  the  like  respect. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   121  TO   128.     377 

Obedience  must  be  universal. — R.  Mayhew,  in  "The  death  of  Death  in  the  Death 
of  Christ,"  1679. 

Verse  128. — "All."  The  many  alls  in  this  verse  used  (not  unlike  that  in  Ezekiel 
xliv.  30)  showeth  the  integrity  and  universality  of  his  obedience.  "All "  is  but  a 
little  word,  but  of  large  extent. — John  Trapp. 

Verse  128. — "All  thy  precepts  concerning  all  things  to  be  right."  He  had  a  high 
estimate  of  God's  precepts  ;  he  thought  them  just  in  all  things  ;  just,  because  they 
prescribe  nothing  but  that  which  is  exactly  just ;  and  just,  because  they  bring  a 
just  punishment  on  the  transgressors,  and  a  reward  to  the  righteous. — William 
Nicholson. 

Verse  128. — The  upright  man  squares  all  his  actions  by  a  right  rule  :  carnal 
reason  cannot  bias  him,  corrupt  practice  cannot  sway  him,  but  God's  sacred  word 
directs  him.  Hence  it  is  that  his  respect  is  universal  to  all  divine  precepts,  avoiding 
all  evil,  performing  all  good  without  exception.  Thus  David's  upright  man  here 
esteems  God's  precepts  concerning  all  things  to  be  right,  and  therefore  is  careful  to 
observe  them.  Hence  it  is,  that  he  is  the  same  man  at  all  times,  in  all  places  ; 
because  at  all  times,  and  in  all  societies,  he  acts  by  one  and  the  same  rule.  'Tis  a 
good  saying  of  S.  Cyprian,  ea  non  est  religio,  sed  dissimulatio,  quse  per  omnia  non 
constat  sibi,  that  is  not  piety,  but  hypocrisy,  that  is  not  in  all  things  like  itself,  since 
the  upright  man  measures  every  action  by  the  straight  line  of  divine  prescript. 
— Abraham  Wright. 

Verse  128. — "I  hate  every  false  way."  The  best  trial  of  our  love  to  God  and 
his  word  is  the  contrary — hatred  of  sin  and  impiety  :  "  Ye  that  love  the  Lord, 
hate  evil."  He  that  loves  a  tree,  hates  the  worm  that  consumes  it ;  he  that  loves 
a  garment,  hates  the  moth  that  eats  it ;  he  that  loveth  life,  abhorreth  death  ;  and 
he  that  loves  the  Lord  hates  every  thing  that  offends  him.  Let  men  take  heed  to 
this,  who  are  in  love  of  their  sins  :  how  can  the  love  of  God  be  in  them  ? 

Religion  binds  us  not  only  to  hate  one  way  of  falsehood,  but  all  the  ways  of  it. 
As  there  is  nothing  good,  but  in  some  measure  a  godly  man  loves  it ;  so  there  is 
nothing  evil,  but  in  some  measure  he  hates  it.  And  this  is  the  perfection  of  the 
children  of  God  ;  a  perfection  not  of  degrees  ;  for  we  neither  love  good  nor  hate 
evil  as  we  should  ;  but  a  perfection  of  parts  ;  because  we  love  every  good,  and  we 
hate  every  evil  in  some  measure. —  William  Cowper. 

Verse  128. — "And  I  hate."  The  Being  who  loves  the  good  with  infinite  intensity 
must  hate  evil  with  the  same  intensity.  So  far  from  the  incompatibility  between 
this  love  and  this  hatred,  they  are  thj  counterparts  of  each  other, — opposite  poles 
of  the  same  moral  emotion. — John  Vf.  Haley,  in  "An  Examination  of  the  alleged 
Discrepancies  of  the  Bible,"  1875. 

Verse  128. — "/  hate  every  false  way."  If  Satan  get  a  grip  of  thee  by  any  one 
sin,  is  it  not  enough  to  carry  thee  to  damnation  ?  As  the  butcher  carries  the  beast 
to  the  slaughter,  sometime  bound  by  all  the  four  feet,  and  sometime  by  one 
only  ;  so  it  is  with  Satan.  Though  thou  be  not  a  slave  to  all  sin  ;  if  thou  be  a  slave 
to  one,  the  grip  he  hath  of  thee,  by  that  one  sinful  affection,  is  sufficient  to  captive 
thee. —  William  Cowper. 


378  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES    129   TO    136. 

r~PHY  testimonies  are  wonderful :   therefore  doth  my  soul  keep  them. 

130  The  entrance  of  thy  words  giveth  light ;  it  giveth  understanding 
unto  the  simple. 

131  I  opened  my  mouth,  and  panted :    for  I  longed  for  thy  command 
ments. 

132  Look  thou  upon  me,  and  be  merciful  unto  me,  as  thou  usest  to  do 
unto  those  that  love  thy  name. 

133  Order  my  steps  in  thy  word  :  and  let  not  any  iniquity  have  dominion 
over  me. 

134  Deliver  me  from  the  oppression  of  man  :  so  will  I  keep  thy  precepts. 

135  Make   thy   face   to   shine   upon   thy  servant  ;    and   teach   me   thy 
statutes. 

136  Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy 
law. 

129.  "Thy  testimonies  are  wonderful."     Full  of  wonderful  revelations,  commands 
and  promises.     Wonderful  in  their  nature,  as  being  free  from  all  error,  and  bearing 
within  themselves  overwhelming  self-evidence  of  their  truth  ;    wonderful  in  their 
effects  as  instructing,  elevating,  strengthening,  and  comforting  the  soul.     Jesus  the 
eternal  Word  is  called  Wonderful,  and  all  the  uttered  words  of  God  are  wonderful  in 
their  degree.     Those  who  know  them  best  wonder  at  them  most.     It  is  wonderful 
that  God  should  have  borne  testimony  at  all  to  sinful  men,  and  more  wonderful 
still  that  his  testimony  should  be  of  such  a  character,  so  clear,  so  full,  so  gracious, 
so  mighty.     "Therefore  doth  my  soul  keep  them."     Their  wonderful  character  so 
impressed  itself  upon  his  mind  that  he  kept  them  in  his  memory  :   their  wonderful 
excellence  so  charmed  his  heart  that  he  kept  them  in  his  life.     Some  men  wonder 
at  the  words  of  God,  and  use  them  for  their  speculation  ;    but  David  was  always 
practical,  and  the  more  he  wondered  the  more  he  obeyed.     Note  that  his  religion 
was  soul  work  ;  not  with  head  and  hand  alone  did  he  keep  the  testimonies  ;  but 
his  soul,  his  truest  and  most  real  self,  held  fast  to  them. 

130.  "The  entrance  of  thy  words  giveth  light."     No  sooner  do  they  gain  admission 
into  the  soul  than  they  enlighten  it :  what  light  may  be  expected  from  their  pro 
longed   indwelling  !     Their   very   entrance   floods   the    mind  with   instruction,  for 
they  are  so  full,  so  clear  ;   but,  on  the  other  hand,  there  must  be  such  an  "  entrance," 
or  there  will  be  no  illumination.     The  mere  hearing  of  the  word  with  the  external 
ear  is  of  small  value  by  itself,  but  when  the  words  of  God  enter  into  the  chambers 
of  the  heart  then  light  is  scattered  on  all  sides.     The  word  finds  no  entrance  into 
some  minds  because  they  are  blocked  up  with  self-conceit,  or  prejudice,  or  indifference ; 
but  where  due  attention    is   given,   divine    illumination   must   surely  follow   upon 
knowledge  of  the  mind  of  God.     Oh,  that  thy  words,  like  the  beams  of  the  sun, 
may  enter  through  the  window  of  my  understanding,  and  dispel  the  darkness  of 
my  mind  !     "It  giveth  understanding  unto  the  simple."     The  sincere  and  candid 
are  the  true  disciples  of  the  word.     To  such  it  gives  not  only  knowledge,  but  under 
standing.     These  simple-hearted  ones  are  frequently  despised,  and  their  simplicity 
has  another  meaning  infused  into  it,  so  as  to  be  made  the  theme  of  ridicule ;   but 
what  matters  it  ?     Those  whom  the  world  dubs  as  fools  are  among  the  truly  wise 
if  they  are  taught  of  God.     What  a  divine  power  rests  in  the  word  of  God,  since  it 
not  only  bestows  light,  but  gives  that  very  mental  eye  by  which  the  light  is  received 
— "  It  giveth  understanding."     Hence  the  value  of  the  words  of  God  to  the  simple, 
who  cannot  receive  mysterious  truth  unless  their  minds  are  aided  to  see  it  and 
prepared  to  grasp  it. 

131.  "/  opened  my  mouth,  and  panted."     So  animated  was  his  desire  that  he 
looked  into  the  animal  world  to  find  a  picture  of  it.     He  was  filled  with  an  intense 
longing,  and  was  not  ashamed  to  describe  it  by  a  most  expressive,  natural,  and 
yet  singular  symbol.     Like  a  stag  that  has  been  hunted  in  the  chase,  and  is  hard 
pressed,  and  therefore  pants  for  breath,  so  did  the  Psalmist  pant  for  the  entrance 
of  God's  word  into  his  soul.     Nothing  else  could  content  him.     All  that  the  world 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   129  TO   136.     379" 

could  yield  him  left  him  still  panting  with  open  mouth.  "For  I  longed  for  thy 
commandments."  Longed  to  know  them,  longed  to  obey  them,  longed  to  be  con 
formed  to  their  spirit,  longed  to  teach  them  to  others.  He  was  a  servant  of  God, 
and  his  industrious  mind  longed  to  receive  orders  ;  he  was  a  learner  in  the  school 
of  grace,  and  his  eager  spirit  longed  to  be  taught  of  the  Lord. 

132.  "Look  thou   upon  me."     A  godly  man  cannot  long  be  without  prayer. 
During  the  previous  verses   he  had  been  expressing  his   love  to   God's  word,  but 
here  he  is  upon  his  knees  again.     This  prayer  is  specially  short,  but  exceedingly 
sententious,  "  Look  thou  upon  me."     While  he  stood  with  open  mouth  panting 
for  the  commandments,  he  besought  the  Lord  to  look  upon  him,  and  let  his  condition 
and  his  unexpressed  longings  plead  for  him.     He  desires  to  be  known  of  God,  and 
daily  observed  by  him.     He  wishes  also  to  be  favoured  with  the  divine  smile  which 
is  included  in  that  word — "  look."     If  a  look  from  us  to  God  has  saving  efficacy 
in  it,  what  may  we  not  expect  from  a  look  from  God  to  us.     "And  be  merciful  unto 
me."     Christ's  look  at  Peter  was  a  look  of  mercy,  and  all  the  looks  of  the  heavenly 
Father  are  of  the  same  kind.     If  he  looked  in  stern  justice  his  eyes  would  not  endure 
us,  but  looking  in  mercy  he  spares  and  blesses  us.     If  God  looks  and  sees  us  panting, 
he  will  not  fail  to  be  merciful  to  us.     "As  thou  usest  to  do  unto  those  that  love  thy 
name."     Look  on  me  as  thou  lookest  on  those  who  love  thee  ;    be  merciful  to  me 
as  thou  art  accustomed  to  be  towards  those  who  truly  serve  thee.     There  is  a  use 
and  wont  which  God  observes  towards  them  that  love  him,  and  David  craved  that 
he  might  experience  it.     He  would  not  have  the  Lord  deal  better  or  worse  with 
him  than  he  was  accustomed  to  deal  with  his  saints — worse  would  not  save  him, 
better  could  not  be.     In  effect  he  prays,  "  I  am  thy  servant ;  treat  me  as  thou  treatest 
thy  servants.     I  am  thy  child  ;    deal  with  me  as  with  a  son."       Especially  is  it 
clear  from  the  context  that  he  desired  such  an  entering  in  of  the  word,  and  such 
a  clear  understanding  of  it  as  God  usually  gives  to  his  own,  according  to  the  promise, 
"  All  thy  children  shall  be  taught  of  the  Lord." 

Reader,  do  you  love  the  name  of  the  Lord  ?  Is  his  character  most  honourable 
in  your  sight  ?  most  dear  to  your  heart  ?  This  is  a  sure  mark  of  grace,  for  no  soul 
ever  loved  the  Lord  except  as  the  result  of  love  received  from  the  Lord  himself. 

133.  "Order  my  steps  in  thy  word."     This  is  one  of  the  Lord's  customary  mercies 
to  his  chosen, — "  He  keepeth  the  feet  of  his  saints."     By  his  grace  he  enables  us 
to  put  our  feet  step  by  step  in  the  very  place  which  his  word  ordains.      This  prayer 
seeks  a  very  choice  favour,  namely,  that  every  distinct  act,  every  step,  might  be 
arranged  and  governed  by  the  will  of  God.     This  does  not  stop  short  of  perfect 
holiness,  neither  will  the  believer's  desires  be  satisfied  with  anything  beneath  that 
blessed  consummation.     "And  let  not  any  iniquity  have  dominion  over  me."     This 
is  the  negative  side  of  the  blessing.     We  ask  to  do  all  that  is  right,  and  to  fall  under 
the  power  of  nothing  that  is  wrong.     God  is  our  sovereign,  and  we  would  have  every 
thought  in  subjection  to  his  sway.     Believers  have  no  choice,  darling  sins  to  which 
they  would  be  willing  to  bow.     They  pant  for  perfect  liberty  from  the  power  of 
evil,  and  being  conscious  that  they  cannot  obtain  it  of  themselves,  they  cry  unto 
God  for  it. 

134.  "Deliver  me  from  the  oppression  of  man."     David  had  tasted  all  the  bitter 
ness  of  this  great  evil.     It  had  made  him  an  exile  from  his  country,  and  banished 
him  from  the  sanctuary  of  the  Lord  :    therefore  he  pleads  to  be  saved  from  it.     It  is 
said  that  oppression  makes  a  wise  man  mad,  and  no  doubt  it  has  made  many  a  righteous 
man  sinful.     Oppression  is  in  itself  wicked,  and  it  drives  men  to  wickedness.     We 
little  know  how  much  of  our  virtue  is  due  to  our  liberty  ;   if  we  had  been  in  bonds 
under  haughty  tyrants  we  might  have  yielded  to  them,  and  instead  of  being  confessors 
we  might  now  have  been  apostates.     He  who  taught  us  to  pray,  "  Lead  us  not  into 
temptation,"  will  sanction  this  prayer,  which  is  of  much  the  same  tenor,  since  to 
be  oppressed  is  to  be  tempted.     "So  will  I  keep  thy  statutes."     When  the  stress 
of  oppression  was  taken  off  he  would  go  his  own  way,  and  that  way  would  be  the 
way  of  the  Lord.     Although  we  ought  not  to  yield  to  the  threatenings  of  men,  yet 
many  do  so  ;    the  wife  is  sometimes  compelled  by  the  oppression  of  her  husband 
to  act  against  her  conscience  :    children  and  servants,  and  even  whole  nations  have 
been  brought  into  the  same  difficulty.     Their  sins  will  be  largely  laid  at  the  oppressor's 
door,  and  it  usually  pleases  God  ere  long  to  overthrow  those  powers  and  dominions 
which  compel  men  to  do  evil.     The  worst  of  it  is  that   some  persons,  when  the 
pressure  is  taken  off  from  them,  follow  after  unrighteousness  of  their  own  accord. 
These  give  evidence  of  being  sinners  in  grain.     As  for  the  righteous,  it  happens 


380  EXPOSITIONS    OF    THE    PSALMS. 

to  them  as  it  did  to  the  apostles  of  old, "  Being  let  go,  they  went  to  their  own  company." 
When  saints  are  freed  from  the  tyrant  they  joyfully  pay  homage  to  their  king. 

135.  "Make  thy  face  to  shine  upon  thy  servant."     Oppressors  frown,  but  do  thou 
smile.     They  darken  my  life,  but  do  thou  shine  upon  me,  and  all  will  be  bright. 
The  Psalmist  again  declares  that  he  is  God's  servant,  and  he  seeks  for  no  favour 
from  others,  but  only  from  his  own  Lord  and  Master.     "And  teach  me  thy  statutes." 
This  is  the  favour  which  he  considers  to  be  the  shining  of  the  face  of  God  upon 
him.     If  the  Lord  will  be  exceeding  gracious,  and  make  him  his  favourite,  he  will 
ask  no  higher  blessing  than  still  to  be  taught  the  royal  statutes.     See  how  he  craves 
after  holiness  ;    this  is  the  choicest  of  all  gems  in  his  esteem.     As  we  say  among 
men  that  a  good  education  is  a  great  fortune,  so  to  be  taught  of  the  Lord  is  a  girt 
of  special  grace.     The  most  favoured  believer  needs  teaching  ;    even  when  he  walks 
in  the  light  of  God's  countenance  he  has  still  to  be  taught  the  divine  statutes  or  he 
will  transgress. 

136.  "Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy  law."     He 
wept  in  sympathy  with  God  to  see  the  holy  law  despised  and  broken.     He  wept 
in  pity  for  men  who  were  thus  drawing  down  upon  themselves  the  fiery  wrath  of 
God.     His  grief  was  such  that  he  could  scarcely  give  it  vent ;    his  tears  were  not 
mere  drops  of  sorrow,  but  torrents  of  woe.     In  this  he  became  like  the  Lord  Jesus 
who  beheld  the  city,  and  wept  over  it ;    and  like  unto  Jehovah  himself,  who  hath 
no  pleasure  in  the  death  of  him  that  dieth,  but  that  he  turn  unto  him  and  live.     The 
experience  of  this  verse  indicates  a  great  advance  upon  anything  we  have  had  before  : 
the  Psalm  and  the  Psalmist  are  both  growing.     That  man  is  a  ripe  believer  who 
sorrows  because  of  the  sins  of  others.     In  verse  120  his  flesh  trembled  at  the  presence 
of  God,  and  here  it  seems  to  melt  and  flow  away  in  floods  of  tears.     None  are  so 
affected  by  heavenly  things  as  those  who  are  much  in  the  study  of  the  word,  and 
are  thereby  taught  the  truth  and  essence  of  things,     Carnal  men  are  afraid  of  brute 
force,  and  weep  over  losses  and  crosses  ;    but  spiritual  men  feel  a  holy  fear  of  the 
Lord  himself,  and  most  of  all  lament  when  they  see  dishonour  cast  upon  his  holy 
name 

"  Lord,  let  me  weep  for  nought  but  sin, 

And  after  none  but  thee. 
And  then  I  would,  O  that  I  might,  t 
A  constant  weeper  be." 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   129  TO   136.     381 


NOTES    ON    VERSES    129    TO    136. 

All  the  verses  of  this  section  begin  with  the  seventeenth  letter  of  the  Hebrew 
alphabet ;  but  each  verse  with  a  different  word. —  William  S.  Plumer. 

This  seventeenth  letter  is  the  letter  P.  The  section  is  precious,  practical, 
profitable,  powerful :  peculiarly  so. — C.  H.  S. 

Verse  129. — "Thy  testimonies  are  wonderful."  The  Scriptures  are  "  wonderful," 
with  respect  to  the  matter  which  they  contain,  the  manner  in  which  they  are  written, 
and  the  effects  which  they  produce.  They  contain  the  sublimest  spiritual  truths, 
veiled  under  external  ceremonies  and  sacraments,  figurative  descriptions,  typical 
histories,  parables,  similitudes,  etc.  When  properly  opened  and  enforced,  they 
terrify  and  humble,  they  convert  and  transform,  they  console  and  strengthen.  Who 
but  must  delight  to  study  and  to  "  observe  "  these  "  testimonies  "  of  the  will  and 
the  wisdom,  the  love  and  the  power  of  God  Most  High  !  While  we  have  these  holy 
writings,  let  us  not  waste  our  time,  mis-employ  our  thoughts,  and  prostitute  our 
admiration,  by  doating  on  human  follies,  and  wondering  at  human  trifles. — George 
Home. 

Verse  129. — "  Thy  testimonies  are  wonderful."  God's  testimonies  are  "  wonderful  " 
(1)  in  their  majesty  and  composure,  which  striketh  reverence  into  the  hearts  of  those 
that  consider  ;  the  Scripture  speaketh  to  us  at  a  God-like  rate.  (2)  It  is  "  wonderful  " 
for  the  matter  and  depth  of  mystery,  which  cannot  be  found  elsewhere,  concerning 
God,  and  Christ,  the  creation  of  the  world,  the  souls  of  men,  and  their  immortal 
and  everlasting  condition,  the  fall  of  man,  etc.  (3)  It  is  "  wonderful  "  for  purity 
and  perfection.  The  Decalogue  in  ten  words  compriseth  the  whole  duty  of  man, 
and  reacheth  to  the  very  soul,  and  all  the  motions  of  the  heart.  (4)  It  is  "  wonderful  " 
for  the  harmony  and  consent  of  all  the  parts.  All  religion  is  of  a  piece,  and  one  part 
doth  not  interfere  with  another,  but  conspireth  to  promote  the  great  end,  of  sub 
jection  of  the  creature  to  God.  (5)  It  is  "  wonderful  "  for  the  power  of  it.  There 
is  a  mighty  power  which  goeth  along  with  the  word  of  God,  and  astonisheth  the 
hearts  of  those  that  consider  it  and  feel  it.  1  Thess.  i.  5. — Thomas  Manton. 

Verse  129. — "Thy  testimonies  are  wonderful."  The  Bible  itself  is  an  astonishing 
and  standing  miracle.  WTritten  fragment  by  fragment,  through  the  course  of  fifteen 
centuries,  under  different  states  of  society,  and  in  different  languages,  by  persons 
of  the  most  opposite  tempers,  talents,  and  conditions,  learned  and  unlearned,  prince 
and  peasant,  bond  and  free  ;  cast  into  every  form  of  instructive  composition  and 
good  wiiting ;  history,  prophecy,  poetry,  allegory,  emblematic  representation, 
judicious  interpretation,  literal  statement,  precept,  example,  proverbs,  disquisition, 
epistle,  sermon,  prayer — in  short,  all  rational  shapes  of  human  discourse,  and 
treating,  moreover,  on  subjects  not  obvious,  but  most  difficult ;  its  authors  are  not 
found  like  other  men,  contradicting  one  another  upon  the  most  ordinary  matters 
of  fact  and  opinion,  but  are  at  harmony  upon  the  whole  of  their  sublime  and 
momentous  scheme. — J.  Maclagan,  1853. 

Verse  129. — Highly  prize  the  Scriptures,  or  you  will  not  obey  them.  David 
said,  "  therefore  doth  my  soul  keep  them  " ;  and  why  was  this,  but  that  he  counted 
them  to  be  wonderful  ?  Can  he  make  a  proficiency  in  any  art,  who  doth  slight  and 
deprecate  it?  Prize  this  book  of  God  above  all  other  books.  St.  Gregory  calls  the 
Bible  "  the  heart  and  soul  of  God."  The  rabbins  say,  that  there  is  a  mountain 
of  sense  hangs  upon  every  apex  and  tittle  of  Scripture.  "  The  law  of  the  Lord  is 
perfect  "  (Ps.  xix.  7).  The  Scripture  is  the  library  of  the  Holy  Ghost ;  it  is  a  pandect 
of  divine  knowledge,  an  exact  model  and  platform  of  religion.  The  Scripture 
contains  in  it  the  credenda,  "  the  things  which  we  are  to  believe,"  and  the  agenda, 
"the  things  which  we  are  to  practise."  It  is  "able  to  make  us  wise  unto  salvation" 
2  Tim.  iii.  15.  "  The  Scripture  is  the  standard  of  truth,"  the  judge  of  controversies  ; 
it  is  the  pole-star  to  direct  us  to  heaven  (Isa.  viii.  20).  "  The  commandment  is  a 
lamp  "  :  Prov.  vi.  23.  The  Scripture  is  the  compass  by  which  the  rudder  of  our 
will  is  to  be  steered  ;  it  is  the  field  in  which  Christ,  the  Pearl  of  price,  is  hid  ;  it  is 
a  rock  of  diamonds,  it  is  a  sacred  collyrium,  or  "  eye-salve ;  "  it  mends  their  eyes 
that  look  upon  it ;  it  is  a  spiritual  optic-glass  in  which  the  glory  of  God  is  resplen 
dent  ;  it  is  the  panacea  or  "  universal  medicine  "  for  the  soul.  The  leaves  of 
Scripture  are  like  the  leaves  of  the  tree  of  life,  "  for  the  healing  of  the  nations  "  : 
Rev.  xxii.  2.  The  Scripture  is  both  the  breeder  and  feeder  of  grace.  How  is  the 

I 


•382  EXPOSITIONS    OF    THE    PSALMS. 

convert  born,  but  by  "  the  word  of  truth  "  ?  James  i.  18.  How  doth  he  grow, 
but  by  "  the  sincere  milk  of  the  word  "  ?  1  Pet.  ii.  2.  The  word  written  is  the 
book  out  of  which  our  evidences  for  heaven  are  fetched  ;  it  is  the  sea-mark  which 
shows  us  the  rocks  of  sin  to  avoid  ;  it  is  the  antidote  against  error  and  apostasy, 
the  two-edged  sword  which  wounds  the  old  serpent.  It  is  our  bulwark  to  with 
stand  the  force  of  lust ;  like  the  Capitol  of  Rome,  which  was  a  place  of  strength  and 
ammunition.  The  Scripture  is  the  "  tower  of  David,"  whereon  the  shields  of  our 
faith  hang  :  Canticles  iv.  4.  "  Take  away  the  word,  and  you  deprive  us  of  the 
sun,"  said  Luther.  The  word  written  is  above  an  angelic  embassy,  or  voice  from 
heaven.  "This  voice  which  came  from  heaven  we  heard.  We  have  also,"  pe,aa<dre/>ev 
\oyov  "  a  more  sure  word  "  :  2  Peter  i.  18,  19.  O,  prize  the  word  written  ;  prizing 
is  the  way  to  profiting.  If  Csesar  so  valued  his  Commentaries,  that  for  preserving 
ihem  he  lost  his  purple  robe,  how  should  we  estimate  the  sacred  oracles  of  God  ? 
"  I  have  esteemed  the  words  of  his  mouth  more  than  any  necessary  food  "  :  Job 
xxiii.  12.  King  Edward  the  Sixth,  on  the  day  of  his  coronation,  had  presented 
before  him  three  swords,  signifying  that  he  was  monarch  of  three  kingdoms.  The 
king  said,  there  was  one  sword  wanting  ;  being  asked  what  that  was,  he  answered, 
"  The  Holy  Bible,  which  is  the  sword  of  the  Spirit,  and  is  to  be  preferred  before 
these  ensigns  of  royalty."  Robert  King  of  Sicily  did  so  prize  God's  word,  that, 
speaking  to  his  friend  Petrarcha,  he  said,  "  I  protest,  the  Scriptures  are  dearer 
to  me  than  my  kingdom  ;  and  if  I  must  be  deprived  of  one  of  them,  I  had  rather 
lose  my  diadem  than  the  Scriptures." — Thomas  Watson,  in  "The  Morning  Exercises." 

Verse  129. — The  word  contains  matter  to  exercise  the  greatest  minds.  Many 
men  cannot  endure  to  spend  their  thoughts  and  time  about  trivial  matters  ;  whereas 
others  think  it  happiness  enough  if  they  can,  by  the  meanest  employments,  procure 
subsistence.  Oh,  let  all  those  of  high  aspirations  exercise  themselves  in  the  law 
-of  God  ;  here  are  objects  fit  for  great  minds,  yea,  objects  that  will  elevate  the 
greatest :  and  indeed  none  in  the  world  are  truly  great  but  the  saints,  for  they 
exercise  themselves  in  the  great  counsels  of  God.  We  account  those  men  the  greatest 
that  are  employed  in  state  affairs  :  now  the  saints  are  lifted  up  above  all  things 
in  the  world,  and  regard  them  all  as  little  and  mean,  and  are  exercised  in  the  great 
affairs  of  the  kingdom  of  Jesus  Christ.  Hence  the  Lord  would  have  the  kings  and 
the  judges  to  have  the  book  of  the  law  written,  Deut.  xvii.  18,  19  ;  and  it  is  reported 
of  Alphonsus,  king  of  Arragon,  that  in  midst  of  all  his  great  and  manifold  occupations, 
he  read  over  the  Scriptures  fourteen  times  with  commentaries.  How  many  have 
we,  men  of  great  estates,  and  claiming  to  be  of  great  minds,  that  scarce  regard  the 
law  of  God  :  they  look  upon  his  law  as  beneath  them.  Books  of  history  and  war 
they  will  peruse  with  diligence  ;  but  for  the  Scripture,  it  is  a  thing  that  has  little 
in  it.  It  is  a  special  means  to  obedience  to  have  high  thoughts  of  God's  law.  That 
is  the  reason  why  the  prophet  speaks  thus,  "  I  have  written  to  him  the  great  things 
of  my  law,  but  they  were  counted  as  a  strange  thing  "  :  Hos.  viii.  12.  As  if  he 
should  say,  if  they  had  had  the  things  of  my  law  in  their  thoughts,  they  would 
never  so  have  acted.  Ps.  cxix.  129,  "Thy  testimonies  are  wonderful,  therefore  doth 
my  soul  keep  them."  He  saith  not,  therefore  do  I  keep  them  ;  but,  therefore  doth 
my  soul  keep  them  ;  my  very  soul  is  in  this,  in  keeping  thy  testimonies,  for  I  look 
upon  them  as  wonderful  things.  It  is  a  good  sign  that  the  spirit  of  the  great  God 
is  in  a  man,  when  it  raises  him  above  other  things,  to  look  upon  the  things  of  his 
word  as  the  only  great  things  in  the  world.  "  All  flesh  is  grass,  and  all  the  good- 
liness  thereof  is  as  the  flower  of  the  Held  :  the  grass  withereth,  the  flower  fadeth  : 
but  the  word  of  our  God  shall  stand  for  ever  :  "  Isa.  xl.  6,  8.  There  is  a  vanity  in 
all  things  of  the  world  ;  but  in  that  which  the  word  reveals,  in  that  there  is  an 
eternity  :  we  should  therefore  admire  at  nothing  so  as  at  the  word,  and  we  should 
greatly  delight  in  God's  commandments  ;  an  ordinary  degree  of  admiration  or 
delight  is  not  sufficient,  but  great  admiration  and  great  delight  there  should  be  in 
the  law  of  God.  And  all  arguments  drawn  from  God's  law  should  powerfully  pre 
vail  with  you. — Jeremiah  Burroughs. 

Verse  129. — "Thy  testimonies  are  wonderful."  Wonders  will  never  cease.  Air, 
earth,  water,  the  world  above,  the  world  beneath,  time,  eternity,  worms,  birds, 
fishes,  beasts,  men,  angels  are  all  full  of  wonders.  The  more  all  things  are  studied, 
the  more  do  wonders  appear.  It  is  idle,  therefore,  to  find  fault  with  the  mysteries 
of  Scripture,  or  to  deny  them.  Inspiration  glories  in  them.  He  who  rejects  the 
mysteries  of  love,  grace,  truth,  power,  justice  and  faithfulness  of  God's  word,  rejects 
rsalvation.  It  has  marvels  in  itself,  and  marvels  in  its  operation.  They  are  good 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   129  TO   136.       383 

cause  of  love,  not  of  offence  ;  of  keeping,  not  of  breaking  God's  precepts. — William 
S,  Plumer. 

Verse  129. — "My  soul,"  not  merely  I,  but  I  with  all  my  heart  and  soul. — 
Joseph  Addison  Alexander. 

Verse  129. — I  have  completed  reading  the  whole  Bible  through  since  January 
last.  I  began  it  on  the  first  day  of  the  present  year,  and  finished  it  on  the  the  26th 
of  October.  I  have  read  it  in  that  space  four  times,  and  not  without  real  profit 
to  myself.  I  always  find  in  it  something  new  ;  it  being,  like  its  Author,  infinite 
and  inexhaustible. — Samuel  Eyles  Pierce,  1841. 

Verse  129. — What  do  I  not  owe  to  the  Lord  for  permitting  me  to  take  a  part 
in  the  translation  of  his  word  ?  Never  did  I  see  such  wonders,  and  wisdom,  and 
love,  in  the  blessed  book,  as  since  I  have  been  obliged  to  study  every  expression  ; 
and  it  is  a  delightful  reflection,  that  death  cannot  deprive  us  of  the  pleasure  of  studying 
its  mysteries. — Henry  Martyn. 

Verse  130. — "The  opening  of  thy  words  enlightens,  making  the  simple  understand." 
The  common  version  of  the  first  word  (entrance)  is  inaccurate,  and  the  one  here 
given,  though  exact,  is  ambiguous.  The  clause  does  not  refer  to  the  mechanical 
opening  of  the  book  by  the  reader,  but  to  the  spiritual  opening  of  its  true  sense  by 
divine  illumination,  to  the  mind  which  naturally  cannot  discern  it. — Joseph  Addison 
Alexander. 

Verse  130. — "Entrance,"  lit.  opening,  i.e.  unfolding  or  unveiling. — J.  J.  Stewart 
Perowne. 

Verse  130. — "The  entrance  of  thy  words  giveth  light."  The  first  entrance,  or 
vestibule  :  for  the  Psalmist  wishes  to  point  out  that  only  the  beginnings  are 
apprehended  in  this  life  ;  and  that  these  beginnings  are  to  be  preferred  to  all  human 
wisdom. — Henricus  Mollerus. 

Verse  130. — "The  entrance  of  thy  words  giveth  light,"  etc.  The  beginning  of  them  ; 
the  first  three  chapters  in  Genesis,  what  light  do  they  give  into  the  origin  of  all  things  ; 
the  creation  of  man,  his  state  of  innocence  ;  his  fall  through  the  temptations  of 
Satan,  and  his  recovery  and  salvation  by  Christ,  the  seed  of  the  woman  1  The  first 
principles  of  the  oracles  of  God,  the  rudiments  of  religion,  the  elements  of  the  world, 
the  rites  of  the  ceremonial  law  gave  great  light  unto  the  Gospel  mysteries. — John  Gill. 

Verse  130. — "The  entrance  of  thy  words  giveth  light."  A  profane  shopman  crams 
into  his  pocket  a  leaf  of  a  Bible,  and  reads  the  last  words  of  Daniel  :  "  Go  thou  thy 
way,  till  the  end  be,  for  thou  shalt  rest  and  stand  in  thy  lot  at  the  end  of  the  days," 
and  begins  to  think  what  his  own  lot  will  be  when  days  are  ended.  A  Gottingen 
Professor  opens  a  big  printed  Bible  to  see  if  he  has  eyesight  enough  to  read  it,  and 
alights  on  the  passage,  "I  will  bring  the  blind  by  a  way  that  they  knew  not,"  and 
in  reading  it  the  eyes  of  his  understanding  are  enlightened.  Cromwell's  soldier 
opens  his  Bible  to  see  how  far  the  musket-ball  has  pierced,  and  finds  it  stopped  at 
the  verse  :  "  Rejoice,  O  young  man,  in  thy  youth,  and  let  thy  heart  cheer  thee  in  the 
days  of  thy  youth  ;  and  walk  in  the  ways  of  thine  heart  and  the  sight  of  thine  eyes  ; 
but  know  thou  that  for  all  these  things  God  will  bring  thee  into  judgment."  And 
in  a  frolic  the  Kentish  soldier  opens  the  Bible  which  his  broken-hearted  mother 
had  sent  him,  and  the  first  sentence  that  turns  up  is  the  text  so  familiar  in  boyish 
days  :  "  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden,"  and  the  weary 
profligate  repairs  for  rest  to  Jesus  Christ. — James  Hamilton,  1814 — 1867. 

Verse  130. — He  amplifies  his  praise  of  the  word  of  God  when  he  saith  that  the 
entrance  thereof,  the  first  opening  of  the  door  of  the  word,  gives  light  :  for  if  the 
first  entrance  to  it  give  light,  what  will  the  progress  and  continuance  thereof  do  ? 
This  accuseth  the  age  wherein  we  live,  who  now  of  a  long  time  hath  been  taught  by 
the  word  of  God  so  clearly,  that  in  regard  of  time  they  might  have  been  teachers 
of  others,  yet  are  they  but  children  in  knowledge  and  understanding.  But  to  whom 
doth  the  word  give  understanding?  David  saith  to  the  "simple":  not  to  such 
as  are  high-minded,  or  double  in  heart,  or  wise  in  their  own  eyes,  who  will  examine 
the  mysteries  of  godliness  by  the  quickness  of  natural  reason.  No  :  to  such  as 
deny  themselves,  as  captive  their  natural  understanding,  and  like  humble  disciples 
submit  themselves,  not  to  ask,  but  to  hear  ;  not  to  reason,  but  to  believe.  And  if 
for  this  cause,  naturalists  who  want  this  humility  cannot  profit  by  the  word  ;  what 
marvel  that  Papists  far  less  become  wise  by  it,  who  have  their  hearts  so  full  of 
prejudices  concerning  it,  that  they  spare  not  to  utter  blasphemies  against  it,  calling 
it  not  unprofitable,  but  pernicious  to  the  simple  and  to  the  idiots. 


384  EXPOSITIONS    OF    THE    PSALMS. 

And  again,  where  they  charge  it  with  difficulty,  that  simple  men  and  idiots  should 
not  be  suffered  to  read  it,  because  it  is  obscure  ;  all  these  frivolous  allegations  of 
men  are  annulled  by  this  one  testimony  of  God,  that  it  gives  light  to  the  simple. — 
William  Cowper. 

Verse  130. — "Light."  This  "  light "  hath  excellent  properties.  1.  It  is  lux 
manifestans,  it  manifesteth  itself  and  all  things  else.  How  do  I  see  the  sun,  but 
by  the  sun,  by  its  own  light  ?  How  do  I  know  the  Scripture  to  be  the  word  of 
God,  but  by  the  light  that  shineth  in  it,  commending  itself  to  my  conscience  1  So 
it  manifests  all  things  else ;  it  layeth  open  all  the  frauds  and  impostures  of 
Satan,  the  vanity  of  wordly  things,  the  deceits  of  the  heart,  the  odiousncss  of  sin 
2.  It  is  lux  dirigens,  a  directing  light,  that  we  may  see  our  way  and  work.  As 
the  sun  lighteth  man  to  his  labour,  so  doth  this  direct  us  in  all  our  conditions  : 
verse  105.  It  directs  us  how  to  manage  ourselves  in  all  conditions.  3.  It  is  lux 
vivificans,  a  quickening  light.  "  I  am  the  light  of  the  world  :  he  that  followeth 
me  shall  not  walk  in  darkness,  but  shall  have  the  light  of  life  "  :  John  viii.  12. 
"Awake  thou  that  sleepest,  and  arise  from  the  dead,  and  Christ  shall  give  thee  light"  : 
Eph.  v.  14.  That  light  was  the  life  of  men  :  so  is  this  spiritual  life  ;  it  not  only 
discovereth  the  object,  but  helpeth  the  faculty,  filleth  the  soul  with  life  and  strength. 
4.  It  is  lux  exhilarans,  a  comforting,  refreshing,  cheering  light ;  and  that  in  two 
respects.  (1)  Because  it  presents  us  with  excellent  grounds  of  comfort.  (2)  Because 
it  is  a  soul-satisfying  light. — Condensed  from  Manton. 

Verse  130. — "//  giveth  understanding."  If  all  the  books  in  the  world  were 
assembled  together,  the  Bible  would  as  much  take  the  lead  in  disciplining  the  under 
standing  as  in  directing  the  soul.  It  will  not  make  astronomers,  chemists,  or 
linguists,  but  there  is  a  great  difference  between  strengthening  the  mind  and  storing 
it  with  information. — Henry  Melvill. 

Verse  130. — "//  giveth  understanding  to  the  simple."  There  are  none  so  knowing 
that  God  cannot  blind  ;  none  so  blind  and  ignorant  whose  mind  and  heart  his  spirit 
cannot  open.  He  who,  by  his  incubation  upon  the  waters  at  the  creation,  hatched 
that  rude  mass  into  the  beautiful  form  we  now  see,  and  out  of  that  dark  chaos  made 
the  glorious  heavens,  and  garnished  them  with  so  many  orient  stars,  can  move 
upon  thy  dark  soul  and  enlighten  it,  though  it  be  as  void  of  knowledge  as  the  evening 
of  the  world's  first  day  was  of  light.  The  schoolmaster  sometimes  sends  home 
the  child,  and  bids  his  father  to  put  him  to  another  trade,  because  not  able,  with 
all  his  art,  to  make  a  scholar  of  him  ;  but  if  the  Spirit  of  God  be  master,  thou  shalt 
learn,  though  a  dunce  :  "The  entrance  of  thy  word  giveth  light,  it  giveth  understanding 
to  the  simple."  No  sooner  is  the  soul  entered  into  the  Spirit's  school,  than  he  becomes 
a  proficient. — William  Gurnall. 

Verse  130. — "To  the  simple."  He  does  not  say,  "giveth  understanding"  to  the 
wise  and  prudent,  to  learned  men,  and  to  those  skilled  in  letters  ;  but  to  the 
"  simple." — Wolfgang  Musculus. 

Verse  130. — "To  the  simple."  This  is  one  great  characteristic  of  the  word  of 
God, — however  incomprehensible  to  the  carnal  mind,  it  is  adapted  to  every  grade 
of  enlightened  intelligence. — W.  Wilson. 

Verse  130. — "To  the  simple."  The  word  is  used  sometimes  in  a  good  sense, 
and  sometimes  in  a  bad  sense.  It  is  used  in  a  good  sense,  First,  for  the  sincere  and 
plain-hearted  :  "  The  Lord  preserveth  the  simple  :  I  was  brought  low,  and  he  helped 
me  "  :  Ps.  cxvi.  6.  "  For  our  rejoicing  is  this,  the  testimony  of  our  conscience, 
that  in  simplicity  and  godly  sincerity,  not  with  fleshly  wisdom,  but  by  the  grace 
of  God,  we  have  had  our  conversation  in  the  world,  and  more  abundantly  to  you- 
ward  "  :  2  Cor.  i.  12.  Secondly,  for  those  that  do  not  oppose  the  presumption  of 
carnal  wisdom  to  the  pure  light  of  the  word  :  so  we  must  all  be  simple,  or  fools, 
that  we  may  be  wise  :  "  If  any  man  among  you  seemeth  to  be  wise  in  this  world, 
let  him  become  a  fool,  that  he  may  be  wise  "  (1  Cor.  iii.  18) ;  that  is,  in  simplicity 
of  heart  submitting  to  God's  on  duct,  and  believing  what  he  hath  revealed. — Thomas 
Manton. 

Verse  131. — "/  opened  my  mouth,  and  panted."  By  this  manner  of  speech, 
David  expresses,  as  Basil  thinks,  animi  propensionem,  that  the  inclination  of  his 
soul  was  after  God's  word.  For,  this  opened  mouth,  Ambrose  thinks,  is  os  interioris 
hominis,  the  mouth  of  the  inward  man,  which  in  effect  is  his  heart  ;  and  the  speech 
notes  vehementem  rjiimi  intensionem,  a  vehement  intension  of  his  spirit,  saith 
Euthymius.  Yet  vhall  it  not  be  amiss  to  consider  here  how  the  mind  of  the  godly 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   129  TO   136.     385 

earnestly  affected  moves  the  body  also.  The  speech  may  be  drawn  from  travellers, 
who  being  very  desirous  to  attain  to  their  proposed  ends,  enforce  their  strength 
thereunto  ;  and  finding  a  weakness  in  their  body  to  answer  their  will,  they  pant 
and  open  their  mouth,  seeking  refreshment  from  the  air  to  renew  their  strength  : 
or  as  Vatablus  thinks,  from  men  exceeding  hungry  and  thirsty,  who  open  their 
mouth  as  if  they  would  draw  in  the  whole  air,  and  then  pant  and  sigh  within  them 
selves  when  they  find  no  full  refreshment  by  it.  So  he  expresseth  it  :  "  My  heart 
burns  with  so  ardent  a  longing  for  thy  commandments,  that  I  am  forced  ever  and 
anon  to  gasp  by  reason  of  my  painful  breathing." 

However  it  be,  it  lets  us  see  how  the  hearing,  reading,  or  meditating  of  God's 
word  wakened  in  David  a  most  earnest  affection  to  have  the  light,  joy,  grace, 
and  comfort  thereof  communicated  to  his  own  heart.  For  in  the  godly,  knowledge 
of  good  increaseth  desires  ;  and  it  cannot  be  expressed  how  vehemently  their  souls 
long  to  feel  that  power  and  comfort  which  they  know  is  in  the  word  ;  and  how  sore 
they  are  grieved  and  troubled  when  they  find  it  not. 

And  happy  were  we,  if  we  could  meet  the  Lord  with  this  like  affection  ;  that 
when  he  opens  his  mouth,  we  could  also  open  our  heart  to  hear,  as  David  here  doth. 
Christus  aperit  os,  ut  daret  aliis  spiritual ;  David  aperuit  at  acciperet ;  offering  his 
heart  to  receive  the  spirit  of  grace,  when  God  openeth  his  mouth  in  his  word  to  give 
it.  For  it  is  his  promise  to  us  all — "  Open  thy  mouth  wide,  and  I  will  fill  it."  Let 
us  turn  it  into  a  prayer,  that  the  Lord,  who  opened  the  heart  of  Lydia,  would  open 
our  heart  to  receive  grace  when  he  offers  by  his  word  to  give  it. — William  Cowper. 

Verse  131. — "/  opened  my  mouth,  and  panted,"  etc.  There  are  two  ways  in 
which  these  words  may  be  understood.  They  may  be  considered  as  expressing 
the  very  earnest  longing  of  the  Psalmist  for  greater  acquaintance  with  God  in 
spiritual  things  ;  and  then,  in  saying,  "/  opened  my  mouth,  and  panted,"  he  merely 
asserts  the  vehemence  of  his  desire.  Or  you  may  separate  the  clauses  :  you  may 
regard  the  first  as  the  utterance  of  a  man  utterly  dissatisfied  with  the  earth  and 
earthly  things,  and  the  second  as  the  expression  of  a  consciousness  that  God, 
and  God  only,  could  meet  the  longings  of  his  soul.  "/  opened  my  mouth,  and 
panted."  Out  of  breath,  with  chasing  shadows,  and  hunting  after  baubles,  I  sit 
down  exhausted,  as  far  off  as  ever  from  the  happiness  which  has  been  earnestly  but 
fruitlessly  sought.  Whither,  then,  shall  I  turn  ?  Thy  commandments,  O  Lord, 
and  these  alone,  can  satisfy  the  desires  of  an  immortal  being  like  myself;  and  on 
these,  therefore,  henceforward  shall  my  longings  be  turned. — Henry  Melvill. 

Verse  131. — "/  opened  my  mouth,  and  panted."  A  metaphor  taken  from  men 
scorched  and  sweltered  with  heat,  or  from  those  that  have  run  themselves  out  of 
breath  in  following  the  thing  which  they  would  overtake.  The  former  metaphor 
expressed  the  vehemency  of  his  love  ;  the  other  the  earnestness  of  his  pursuit ;  he 
was  like  a  man  gasping  for  breath,  and  sucking  in  the  cool  air. — Thomas  Manton. 

Verse  131. — "/  longed  for  thy  commandments."  This  is  a  desire  which  God 
will  satisfy.  "  Open  thy  mouth  wide,  and  I  will  fill  it "  :  Ps.  Ixxxi.  10. — Thomas 
Manton. 

Verse  132. — "Look  thou  upon  me,  and  be  merciful  unto  me,"  etc.  "Look  upon 
me,"  stripped  by  thieves  of  my  virtues,  and  then  wounded  with  sins,  and  "be 
merciful  unto  me,"  showing  compassion  on  me,  taking  care  of  me  in  the  inn  of  the 
Church  universal,  that  I  fall  not  again  among  thieves,  nor  be  harmed  by  the  wolves 
which  howl  about  this  fold,  but  dare  not  enter  in.  "Look  upon  me,"  no  longer 
worthy  to  be  called  thy  son,  and  "be  merciful  unto  me,"  not  as  the  jealous  elder 
brother  would  treat  me,  but  let  me  join  the  glad  song  and  banquet  of  them  that 
love  thy  name.  Look  upon  me  the  publican,  standing  afar  off  in  thy  temple  the 
Church,  and  be  merciful  unto  me,  not  after  the  Pharisee's  judgment,  but  "  as  thou 
usest  to  do  unto  them  that  love  thy  name,"  which  is  the  gracious  God.  Look  on  me 
as  on  weeping  Peter,  and  be  merciful  unto  me  as  thou  wast  to  him,  who  so  loved 
thy  name  as  by  his  triple  confession  of  love  to  wash  out  his  threefold  denial,  saying, 
'  Lord,  thou  knowest  that  I  love  thee."  "Look  upon  me,"  as  on  the  sinful  woman, 
penitent  and  weeping,  and  be  merciful  unto  me,  not  according  to  the  judgment 
of  the  Pharisee  who  murmured  at  her,  as  Judas  who  was  indignant  at  her,  but 
forgiving  me  as  thou  didst  her,  "  because  she  loved  much,"  telling  me  also,  "  Thy 
faith  hath  saved  thee,  go  in  peace." — Neale  and  Littledale. 

Verse  132. — "Look  thou  upon  me."  Lord  1  since  our  looks  to  thee  are  often 
so  slight,  so  cold,  so  distant,  that  no  impression  is  made  upon  our  hearts,  do  thou 
VOL.  v.  25 


386  EXPOSITIONS    OF    THE    PSALMS. 

condescend  continually  to  look  upon  us  with  mercy  and  with  power.  Vouchsafe 
us  such  a  look,  as  may  bring  us  to  ourselves,  and  touch  us  with  tenderness  and 
contrition  in  the  remembrance  of  that  sin,  unbelief,  and  disobedience,  which  pierced 
the  hands,  the  feet,  the  heart  of  our  dearest  Lord  and  Saviour.  Comp.  Luke  xxii.  61. 
' — Charles  Bridges. 

Verse  132. — "As  thou  usest  to  do,"  etc.  David  would  not  lose  any  privilege 
that  God  hath  by  promise  settled  on  his  children.  Do  with  me,  saith  he,  "as  thou 
usest  to  do."  This  is  no  more  than  family  fare,  what  thou  promisest  to  do  for  all 
that  love  thee  ;  and  let  me  not  go  worse  clad  than  the  rest  of  my  brethren. — William 
Gurnall. 

Verse  132. — "As  thou  usest  to  do  unto  those"  etc.  We  should  be  content  if  God 
deals  with  us  as  he  has  always  dealt  with  his  people.  While  he  could  not  be  satisfied 
with  anything  less  than  their  portion,  David  asks  for  nothing  better  ;  he  implores 
no  singular  dispensation  in  his  favour,  no  deviation  from  the  accustomed  methods 
of  his  grace.  ...  It  is  always  a  good  proof  that  your  convictions  and  desires  are 
from  the  operation  of  the  Spirit  when  you  are  willing  to  conform  to  God's  order. 
What  is  this  order  ?  It  is  to  dispense  his  blessings  connectedly.  It  is  never  to 
justify  without  sanctifying  ;  never  to  give  a  title  to  heaven  without  a  meetness 
for  it.  Now  the  man  that  is  divinely  wrought  upon  will  not  expect  nor  desire  the 
one  without  the  other.  Therefore  he  will  not  expect  the  blessing  of  God  without 
obedience  ;  because  it  is  always  God's  way  to  connect  the  comforts  of  the  Holy 
Ghost  with  the  fear  of  the  Lord  ;  and  if  his  children  transgress  his  laws,  to  visit 
their  transgressions  with  a  rod.  Therefore  he  will  neither  expect  nor  desire  his 
blessing  without  exertion  ;  for  it  has  always  been  God's  way  to  crown  only  those 
that  run  the  race  that  is  set  before  them,  and  fight  the  good  fight  of  faith.  Therefore 
he  will  not  expect  nor  desire  the  Divine  blessing  without  prayer  ;  for  it  has  always 
been  God's  way  to  make  his  people  sensible  of  their  wants,  and  to  give  an  answer 
to  prayer.  Therefore  he  will  not  expect  nor  desire  to  reach  heaven  without 
difficulties  ;  for  his  people  have  always  had  to  deny  themselves,  and  take  up  their 
cross.  If  they  have  not  been  chosen  in  the  furnace  of  affliction,  they  have  been 
purified.  God  had  one  Son  without  sin,  but  he  never  had  one  without  sorrow  : 
"  he  scourgeth  every  son  whom  he  receiveth."  "  Yes,"  says  the  suppliant  before 
us,  "  secure  me  their  everlasting  portion,  and  I  am  willing  to  drink  of  the  cup  they 
drank  of,  and  to  be  baptized  with  the  baptism  they  were  baptized  with.  I  want 
no  new,  no  by-path  to  glory.  I  am  content  to  keep  the  King's  high  road.  'Be 
merciful  unto  me,  as  thou  usest  to  do  unto  those  that  love  thy  name.'  I  ask  no  more."- 
William  Jay,  1769—1853. 

Verse  133. — "Order  my  steps  in  thy  word."  As  before  he  sought  mercy,  so  now 
he  seeks  grace.  There  are  many  that  seek  mercy  to  forgive  sin,  who  seek  not  grace 
to  deliver  them  from  the  power  of  sin  :  this  is  to  abuse  God's  mercy,  and  turn  his 
grace  into  wantonness.  He  that  prayeth  for  mercy  to  forgive  the  guilt  of  sin  only, 
seeks  not  that  by  sin  he  should  not  offend  God  ;  but  that  he  may  sin  and  not  hurt 
himself :  but  he  who  craves  deliverance  also  from  the  commanding  power  and 
deceit  of  sin,  seeks  not  only  a  benefit  to  himself,  but  grace  also  to  please  and  serve 
the  Lord  his  God.  The  first  is  but  a  lover  of  himself ;  the  second  is  a  lover  of  God, 
more  than  of  himself.  And  truly  he  never  knew  what  it  was  to  seek  mercy  for 
sin  past,  who  with  it  also  earnestly  sought  not  grace  to  keep  him  from  sin  in  time  to 
come.  These  benefits  cannot  be  divided  :  he  who  hath  not  the  second  (howsoever 
he  flatter  himself)  may  be  assured  that  he  hath  not  gotten  the  first. — William  Cowper. 

Verse  133. — "Order  my  steps  in  thy  word."  It  is  written  of  Boleslaus,  one  of 
the  kings  of  Poland,  that  he  still  carries  about  him  the  picture  of  his  father,  and 
when  he  was  to  do  any  great  work  or  set  upon  any  design  extraordinary, 
he  would  look  on  the  picture  and  pray  that  he  might  do  nothing  unworthy  of  such 
a  father's  name.  Thus  it  is  that  the  Scriptures  are  the  picture  of  God's  will,  therein 
drawn  out  to  the  very  life.  Before  a  man  enter  upon  or  engage  himself  in  any 
business  whatsoever,  let  him  look  there,  and  read  there  what  is  to  be  done  ;  what 
to  be  undone  ;  and  what  God  commands,  let  that  be  done  ;  what  he  forbids,  let 
that  be  undone  ;  let  the  balance  of  the  sanctuary  weigh  all,  the  oracles  of  God 
decide  all,  the  rule  of  God's  word  be  the  square  of  all,  and  his  glory  the  ultimate 
of  all  intendments  whatsoever. — From  Spencer's  "Things  New  and  Old." 

Verse  133. — "Order  my  steps."  pn  hachen,  make  them  firm ;  let  me  not  walk 
with  a  halting  or  unsteady  step. — Arfam  Clarke. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   125  TO  136.     387 

Verse  133. — "Order  my  steps,"  etc.  The  people  of  God  would  not  only  have 
their  path  right,  but  their  steps  ordered ;  as  not  their  general  course  wrong  (as 
those  who  walk  in  the  way  of  everlasting  perdition),  so  not  a  step  awry  ;  they  would 
not  miss  the  way  to  heaven,  either  in  whole  or  in  part. —  Thomas  Manton. 

Verse  133. — "My  steps."  Speaking  of  the  steps  of  the  Temple,  Bunyan  says, 
"  These  steps,  whether  cedar,  gold,  or  stone,  yet  that  which  added  to  their  adornment, 
was  the  wonderment  of  a  Queen.  And  whatever  they  were  made  of,  to  be  sure, 
they  were  a  shadow  of  those  steps,  which  we  should  take  to,  and  in  the  house  of 
God.  '  Steps  of  God,'  Ps.  Ixxxv.  13.  '  Steps  ordered  by  him,'  Ps.  xxxvii.  23. 
'  Steps  ordered  in  his  word,'  Ps.  cxix.  133.  '  Steps  of  faith,'  Rom.  iv.  12.  '  Steps 
of  the  spirit,'  2  Cor.  xii.  18.  '  Steps  of  truth,'  3  John  4.  '  Steps  washed  with 
butter,'  Job  xxix.  6.  '  Steps  taken  before,  or  in  the  presence  of  God.'  Steps 
butted  and  bounded  by  a  divine  rule.  These  are  steps  indeed." — John  Bunyan, 
in  "Solomon's  Temple  Spiritualized." 

Verse  133. — "Let  not  any  iniquity,"  etc.  True  obedience  to  God  is  inconsistent 
with  the  dominion  of  any  one  lust,  or  corrupt  affection.  I  say,  though  a  man  out 
of  some  slender  and  insufficient  touch  of  religion  upon  his  heart,  may  go  right  for 
a  while,  and  do  many  things  gladly  ;  yet  that  corruption  which  is  indulged,  and 
under  the  power  of  which  a  man  lieth,  will  at  length  draw  off  from  God  ;  and  there 
fore  no  one  sin  should  have  dominion  over  us.  When  doth  sin  reign,  or  have  dominion 
over  us  ?  When  we  do  not  endeavour  to  mortify  it,  and  to  cut  off  the  provisions 
that  may  feed  that  lust.  Chrysostom's  observation  is,  the  apostle  does  not  say, 
let  it  not  tyrannize  over  you,  but,  let  it  not  reign  over  you  ;  that  is,  when  you  suffer 
it  to  have  a  quiet  reign  in  your  hearts. — Thomas  Manton. 

Verse  133. — "Let  not  any  iniquity  have  dominion  over  me."  I  had  rather  be 
a  prisoner  to  man  all  my  life  than  be  a  bondage  to  sin  one  day.  He  says  not,  Let 
not  this  and  the  other  man  rule  over  me  ;  but  "  let  not  sin  have  dominion  over 
me."  Well  said  !  There  is  hope  in  such  a  man's  condition  as  long  as  it  is  so. — 
Michael  Bruce,  1666. 

Verse  134. — "Deliver  me  from  the  oppression  of  man."  1.  "Man  "  by  way 
of  distinction.  There  is  the  oppression  and  tyranny  of  the  Devil  and  sin  ;  but 
the  Psalmist  doth  not  mean  that  now  :  Hominum  non  dsemonum,  saith  Hugo.  2. 
"Alan  "  by  way  of  aggravation.  Homo  homini  lupus  :  no  creatures  so  ravenous 
and  destructive  to  one  another  as  man.  It  is  a  shame  that  one  man  should  oppress 
another.  Beasts  do  not  usually  devour  those  of  the  same  kind ;  but,  usually,  a 
man's  enemies  are  those  of  his  own  household  :  Matt.  x.  36.  The  nearer  we  are 
in  bonds  of  alliance,  the  greater  the  hatred.  3.  "Man  "  by  way  of  diminution. 
And  to  lessen  the  fear  of  this  evil,  this  term  Adam  is  given  them,  to  show  their 
weakness  in  comparison  of  God.  Thou  art  God  ;  but  thoy  that  are  so  ready  and 
forward  to  oppress  and  injure  us  are  but  men  :  thou  canst  easily  overrule  their 
power  and  break  the  yoke.  I  think  this  consideration  chiefcst,  because  of  other 
places.  "  Who  art  thou,  that  thou  shouldst  be  afraid  of  a  man  that  shall  die,  and 
of  the  son  of  man  which  shall  be  made  as  grass  ;  and  forgettest  the  Lord  thy  maker, 
that  hath  stretched  forth  the  heavens,  and  laid  the  foundations  of  the  earth  ;  and 
hast  feared  continually  every  day  because  of  the  fury  of  the  oppressor,  as  if  he  were 
ready  to  destroy  ?  and  where  is  the  fury  of  the  oppressor  ?  "  Isa.  li.  12,  13. — 
Thomas  Manton. 

Verse  134. — "From  the  oppression  of  man."  Some  render  it,  "from  the 
oppression  of  Adam ;  "  as  Jarchi  observes  ;  and  Arama  interprets  it  of  the  sin  of 
Adam,  and  as  a  prayer  to  be  delivered  or  redeemed  from  it ;  as  the  Lord's  people 
are  by  the  blood  of  Christ. — John  Gill. 

Verse  135. — "Make  thy  face  to  shine  upon  thy  servant."  The  face  of  God  shines 
upon  us,  when,  in  his  providence,  we  are  guided  and  upheld  ;  also  when  we  are 
made  to  share  in  the  good  things  of  his  providence,  and  when  we  are  placed  in  a 
position  wherein  we  can  do  much  good.  Much  more  does  the  face  of  God  shine 
upon  us,  when  we  are  favoured  with  tokens  of  his  gracious  favour  ;  for  then  we  grow 
under  the  consciousness  of  a  loving  God,  with  rich  supplies  of  his  grace  and  Spirit. 
— John  Stephen. 

Verse  135. — "Make  thy  face  to  shine  upon  thy  servant."  Oftentimes  the  wrongful 
dealings  of  men,  of  others,  and  of  ourselves,  like  a  cloud  of  smoke  arising  from  the 
earth  and  obscuring  the  face  of  the  sun,  hide  from  us  for  a  while  the  light  of  the 


388  EXPOSITIONS    OF    THE    PSALMS. 

countenance  of  God  :  but  he  soon  clears  it  all  away,  and  looks  down  upon  us  in 
loving  mercy  as  before,  lighting  for  us  the  path  of  obedience,  and  brightening  our 
way  unto  himself. — "Plain  Commentary,"  1859. 

Verse  135. — "Make  thy  face  to  shine  upon  thy  servant."  The  believer's  incessant 
cry  is,  Let  me  see  "  the  King's  face."  This  is  a  blessing  worth  praying  for.  It 
is  his  heart's  desire,  his  present  privilege,  and  what  is  infinitely  better,  his  sure, 
everlasting  prospect — "They  shall  see  his  face."  Rev.  xxii.  4. — Charles  Bridges. 

Verse  135. — "Make  thy  face  to  shine  .  .  .  and  teach  me."  Blessed  is  the  man 
whom  eternal  Truth  teacheth,  not  by  obscure  figures  and  transient  sounds,  but  by 
direct  and  full  communication.  The  perceptions  of  our  senses  are  narrow  and 
dull,  and  our  reason  on  those  perceptions  frequently  misleads  us.  He  whom  the 
eternal  Word  condescendeth  to  teach  is  disengaged  at  once  from  the  labyrinth 
of  human  opinions.  For  "  of  one  word  are  all  things "  ;  and  all  things  without 
voice  or  language  speak  of  him  alone  :  he  is  that  divine  principle  which  speaketh 
in  our  hearts,  and  without  which  there  can  be  neither  just  apprehension  nor  rectitude 
of  judgment. 

O  God,  who  art  the  truth,  make  me  one  with  thee  in  everlasting  life  !  I  am  often 
weary  of  reading,  and  weary  of  hearing  ;  in  thee  alone  is  the  sum  of  my  desire  I 
Let  all  teachers  be  silent,  let  the  whole  creation  be  dumb  before  thee,  and  do  thou 
only  speak  unto  my  soul  I 

Thy  ministers  can  pronounce  the  words,  but  cannot  impart  the  spirit ;  they 
may  entertain  the  fancy  with  the  charms  of  eloquence,  but  if  thou  art  silent  they 
do  not  inflame  the  heart.  They  administer  the  letter,  but  thou  openest  the  sense  ; 
they  utter  the  mystery,  but  thou  revealest  its  meaning  ;  they  point  out  the  way 
of  life,  but  thou  bestowest  strength  to  walk  in  it ;  they  water,  but  thou  givest  the 
increase.  Therefore  do  thou,  O  Lord  my  God,  Eternal  Truth  !  speak  to  my  soul  I 
lest,  being  outwardly  warmed,  but  not  inwardly  quickened,  I  die,  and  be  found 
unfruitful.  "  Speak,  Lord,  for  thy  servant  heareth."  "  Thou  only  hast  the  words 
of  eternal  life." — Thomas  a  Kempis,  1380 — 1471. 

Verse  135. — "Make  thy  face  to  shine  ....  teach  me"  etc.  God  hath  many 
ways  of  teaching  ;  he  teaches  by  book,  he  teaches  by  his  fingers,  he  teaches  by 
his  rod  ;  but  his  most  comfortable  and  effectual  teaching  is  by  the  light  of  his  eye  : 
"O  send  out  thy  light  and  thy  truth  ;  let  them  lead  me:  let  them  bring  me  unto  thy  holy 
hill :  "  Ps.  xlii.  3. — Richard  Alleine  (1611 — 1681),  in  "Heaven  Opened." 

Verse  135. — "Make  thy  face  to  shine  ....  teach  me  thy  statutes."  God's 
children,  when  they  beg  comfort,  also  beg  grace  to  serve  him  acceptably.  For 
by  teaching  God's  statutes  is  not  meant  barely  a  giving  us  a  speculative  knowledge 
of  God's  will;  for  so  David  here;  "Make  thy  face  to  shine" ;  and  "Teach  me  thy 
statutes." — Thomas  Manton. 

Verse  136. — "Rivers  of  waters  run  down  my  eyes."  Most  of  the  easterns  shed 
tears  much  more  copiously  than  the  people  of  Europe.  The  Psalmist  said  rivers 
of  waters  ran  down  his  eyes  ;  and  though  the  language  is  beautifully  figurative, 
I  have  no  doubt  it  was  also  literally  true.  I  have  myself  seen  Arabs  shed  tears 
like  streams. — John  Gadsby. 

Verse  136. — "Rivers  of  waters  run  down  mine  eyes,"  etc.  Either  because  mine 
eyes  keep  not  thy  law,  so  some.  The  eye  is  the  inlet  and  outlet  of  a  great  deal  of  sin, 
and  therefore  it  ought  to  be  a  weeping  eye.  Or  rather,  they,  i.e.,  those  about  me  : 
ver.  139.  Note,  the  sins  of  sinners  are  the  sorrows  of  saints.  We  must  mourn  for 
that  which  we  cannot  mend. — Matthew  Henry. 

Verse  136. — "Rivers  of  waters  run  down  mine  eyes,"  etc.  David's  afflictions 
drew  not  so  many  tears  from  him  as  the  sins  of  others  ;  not  his  banishment  by  his 
son,  as  the  breach  of  God's  law  by  the  wicked.  Nothing  went  so  to  his  heart  as  the 
dishonour  of  God,  whose  glory  shining  in  his  word  and  ordinances,  is  dearer  to  the 
godly  than  their  lives.  Elijah  desired  to  die  when  he  saw  God  so  dishonoured  by 
Ahab  and  Jezebel.  The  eye  is  for  two  things,  sight  and  tears  :  if  we  see  God 
dishonoured,  presently  our  eyes  should  be  filled  with  tears. — William  Greenhill, 
1591—1677. 

Verse  136. — "Rivers  of  waters  run  down  mine  eyes,"  etc.  Godly  men  are  affected 
with  deep  sorrow  for  the  sins  of  the  ungodly. 

Let  us  consider  the  nature  of  this  affection.  1.  It  is  not  a  stoical  apathy,  and 
affected  carelessness  ;  much  less  a  delightful  partaking  with  sinful  practices.  2.  Not 
a  proud  setting  off  of  their  own  goodness,  with  marking  the  sin  of  others  as  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  129  TO  136.     389 

Pharisee  did  in  the  gospel.  3.  Not  the  derision  and  mocking  of  the  folly  of  men, 
with  that  "  laughing  philosopher  "  :  it  comes  nearer  to  the  temper  of  the  other 
who  wept  always  for  it.  4.  It  is  not  a  bitter,  bilious  anger,  breaking  forth  into 
railings  and  reproaches,  nor  an  upbraiding  insultation.  5.  Nor  is  it  a  vindictive 
desire  of  punishment,  venting  itself  in  curses  and  imprecations,  which  is  the  rash 
temper  of  many,  but  especially  of  the  vulgar  sort.  The  disciples'  motion  to  Christ 
was  far  different  from  that  way,  and  yet  he  says  to  them,  "  Ye  know  not  of  what 
spirit  ye  are."  They  thought  they  had  been  of  Elijah's  spirit,  but  he  told  them  they 
were  mistaken,  and  did  not  know  of  what  a  spirit  they  were  in  that  motion.  Thus 
heady  zeal  often  mistakes  and  flatters  itself.  We  find  not  here  a  desire  of  fire  to 
come  down  from  heaven  upon  the  breakers  of  the  law,  but  such  a  grief  as  would 
rather  bring  water  to  quench  it,  if  it  were  falling  on  them.  "Rivers  of  waters  run 
down  mine  eyes." — Robert  Leighton. 

Verse  136. — "Rivers  of  waters  run  down  mine  eyes,"  etc.  The  Lord  requireth 
this  [mourning  bitterly  for  other  men's  sins]  to  keep  our  hearts  the  more  tender 
and  upright ;  it  is  an  act  God  useth  to  make  us  more  careful  of  our  own  souls,  to 
be  troubled  at  the  sins  of  others,  at  sin  in  a  third  person.  It  keepeth  us  at  a  great 
distance  from  temptation.  This  is  like  quenching  of  fire  in  a  neighbour's  house  : 
before  it  comes  near  thee,  thou  runnest  with  thy  bucket.  There  is  no  way  to  keep 
us  free  from  the  infection,  so  much  as  mourning.  The  soul  will  never  agree  to  do 
that  which  it  grieved  itself  to  see  another  do.  And,  as  it  keepeth  us  upright,  so 
also  humble,  fearful  of  Divine  judgment,  tender  lest  we  ourselves  offend,  and  draw 
down  the  wrath  of  God.  He  that  shruggeth  when  he  seeth  a  snake  creeping  upon 
another,  will  much  more  be  afraid  when  it  cometh  near  to  himself.  In  our  own 
sins  we  have  the  advantage  of  conscience  scourging  the  soul  with  remorse  and 
shame  ;  in  bewailing  the  sins  of  others,  we  have  only  the  reasons  of  duty  and 
obedience.  They  that  fight  abroad  out  of  love  to  valour  and  exploits,  will  certainly 
fight  at  home  out  of  love  to  their  own  safety. — Thomas  Manton. 

Verse  136. — "Rivers  of  waters  run  down  mine  eyes,"  etc.  Thus  uniformly  is 
the  character  of  God's  people  represented — not  merely  as  those  who  are  free  from 
— but  as  "those  that  sigh  and  cry  for — all  the  abominations  that  are  done  in  the  midst 
of  the  land  "  :  Ezek.  ix.  4.  And  who  does  not  see  what  an  enlarged  sphere  still  presents 
itself  on  every  side  for  the  unrestrained  exercise  of  Christian  compassion  ?  The 
appalling  spectacle  of  a  world  apostatized  from  God,  of  multitudes  sporting  with 
everlasting  destruction — as  if  the  God  of  heaven  were  "  a  man  that  he  should  lie  " 
is  surely  enough  to  force  "rivers  of  waters  "  from  the  hearts  of  those  that  are  concerned 
for  his  honour.  What  a  mass  of  sin  ascends  as  a  cloud  before  the  Lord,  from  a  single 
heart  I  Add  the  aggregate  of  a  village — a  town — a  country — a  world  1  every 
day — every  hour — every  moment.  Well  might  the  "rivers  of  waters  "  rise  to  an 
overflowing  tide,  ready  to  burst  its  barriers. — Charles  Bridges. 

Verse  136. — "Rivers  of  waters  run  down  mine  eyes,  because  they  keep  not  thy  law." 
— The  vices  of  the  religious  are  the  shame  of  religion  :  the  sight  of  this  hath  made 
the  stoutest  champions  of  Christ  melt  into  tears.  David  was  one  of  those  great 
worthies  of  the  world,  not  matchable  in  his  times  ;  yet  he  weeps.  Did  he  tear 
in  pieces  a  bear  like  a  kid  ?  Rescue  a  lamb  with  the  death  of  a  lion  ?  Foil  a  mighty 
giant,  that  had  dared  the  whole  army  of  God  ?  Did  he  like  a  whirlwind,  bear 
and  beat  down  his  enemies  before  him  ;  and  now,  does  he,  like  a  child  or  a  woman, 
fall  a-weeping  ?  Yes,  he  had  heard  the  name  of  God  blasphemed,  seen  his  holy 
rites  prophaned,  his  statutes  vilipended,  and  violence  offered  to  the  pure  chastity 
of  that  holy  virgin,  religion  ;  this  resolved  that  valiant  heart  into  tears  :  "Rivers 
of  waters  run  down  mine  eyes." — Thomas  Adams. 

Verse  136. — My  soul  frequently  spent  itself  in  such  breathings  after  conformity 
to  the  law  of  God  as  the  one  hundred  and  nineteenth  Psalm  is  filled  with  throughout : 
"  O  that  my  ways  were  directed  to  keep  thy  statutes  !  My  heart  breaketh  througli 
the  longing  it  hath  to  thy  commands  at  all  times  ;  incline  my  heart  that  I  may 
keep  them  alway  unto  the  end,"  and  the  like.  This  appeared  further  in  a  fixed 
dislike  of  the  least  inconformity  to  the  law,  either  in  myself  or  others.  Now  ;  albeit 
I  was  always  suitably  affected  with  my  own  or  others'  breaches,  yet  this  was  my 
burden  ;  I  wished  always  that  rivers  of  tears  might  run  down  mine  eyes,  because 
I,  or  other  transgressors,  kept  not  God's  law. — Thomas  Halyburton,  1674 — 1712. 

Verse  136. — If  we  grieve  not  for  others,  their  sin  may  become  ours.  Ezck.  ix.  8  ; 
1  Cor.  v.  2. —  William  Nicholson. 


390  EXPOSITIONS    OF    THE    PSALMS. 

EXPOSITION    OF   VERSES    137   TO    144. 

"D  IGHTEOUS  art  thou,  O  LORD,  and  upright  are  thy  judgments. 

•^       138   Thy  testimonies    that  thou  hast   commanded  are  righteous    and 

very  faithful. 

139  My  zeal  hath  consumed  me,  because  mine  enemies  have  forgotten 
thy  words. 

140  Thy  word  is  very  pure  :    therefore  thy  servant  loveth  it. 

141  I  am  small  and  despised  :  yet  do  not  I  forget  thy  precepts. 

142  Thy  righteousness  is  an  everlasting   righteousness,  and  thy  law  is 
the  truth. 

143  Trouble  and  anguish  have  taken  hold  on  me  :  yet  thy  commandments 
are  my  delights. 

144  The  righteousness  of  thy  testimonies  is  everlasting  :    give  me  under 
standing,  and  I  shall  live. 

This  passage  deals  with  the  perfect  righteousness  of  Jehovah  and  his  word, 
and  expresses  the  struggles  of  a  holy  soul  in  reference  to  that  righteousness.  The 
initial  letter  with  which  every  verse  commences  sounds  like  the  Hebrew  word  for 
righteousness  :  our  keynote  is  righteousness. 

137.  "Righteous  art  thou,  O  LORD."      The  Psalmist  has  not  often  used  the  name 
of  Jehovah  in  this  vast  composition.     The  whole  Psalm  shows  him  to  have  been 
a  deeply  religious  man,  thoroughly  familiar  with  the  things  of  God  ;    and  such 

Eersons  never  use  the  holy  name  of  God  carelessly,  nor  do  they  even  use  it  at  all 
•equently  in  comparison  with  the  thoughtless  and  the  ungodly.  Familiarity  begets 
reverence  in  this  case.  Here  he  uses  the  sacred  name  in  worship.  He  praises 
God  by  ascribing  to  him  perfect  righteousness.  God  is  always  right,  and  he  is 
always  actively  right,  that  is,  righteous.  This  quality  is  bound  up  in  our  very 
idea  of  God.  We  cannot  imagine  an  unrighteous  God.  "And  upright  are  thy 
judgments."  Here  he  extols  God's  word,  or  recorded  judgments,  as  being  right, 
even  as  their  Author  is  righteous.  That  which  comes  from  the  righteous  God  is 
itself  righteous.  Jehovah  both  saith  and  doth  that  which  is  right,  and  that  alone. 
This  is  a  great  stay  to  the  soul  in  time  of  trouble.  When  we  are  most  sorely  afflicted, 
and  cannot  see  the  reason  for  the  dispensation,  we  may  fall  back  upon  this  most 
sure  and  certain  fact,  that  God  is  righteous,  and  his  dealings  with  us  are  righteous 
too.  It  should  be  our  glory  to  sing  this  brave  confession  when  all  things  around 
us  appear  to  suggest  the  contrary.  This  is  the  richest  adoration — this  which  rises 
from  the  lips  of  faith  when  carnal  reason  mutters  about  undue  severity,  and  the 
like. 

138.  "Thy  testimonies  that  thou  hast  commanded  are  righteous  and  very  faithful." 
All  that  which  God  hath  testified  in  his  word  is  right  and  truthful.     It  is  righteous, 
and  may  be  relied  upon  for  the  present ;    it  is  faithful,  and  may  be  trusted  in  for 
the  future.     About  every  portion  of  the  inspired  testimonies  there  is  a  divine 
authority,  they  are  issued  and  published  by  God's  command,    and   they   bear   the 
impress  of  the  royal  style  which  carries  omnipotence  about  it.     Not  only  the  precepts 
but  the  promises  also  are  commanded  of  the  Lord,  and  so  are  all  the  teachings  of 
Scripture.     It  is  not  left  to  our  choice  whether  we  will  accept  them  or  no  ;    they 
are  issued  by  royal  command,  and  are  not  to  be  questioned.     Their  characteristic 
is  that  they  are  like  the  Lord  who  has  proclaimed  them,  they  are  the  essence  of 
justice  and  the  soul  of  truth.     God's  word  is  righteous  and  cannot  be  impeached  ; 
it  is  faithful  and  cannot  be  questioned  ;    it  is  true  from  the  beginning,  and  it  will 
be  true  unto  the  end. 

Dwell  upon  that  sweet  word — "very  faithful."  What  a  mercy  that  we  have  a 
God  to  deal  with  who  is  scrupulously  faithful,  true  to  all  the  items  and  details  of 
his  promises,  punctual  to  time,  steadfast  during  all  time.  Well  may  we  risk  all 
upon  a  word  which  is  "  ever  faithful,  ever  sure." 

139.  In  the  last  two  verses  David  spoke  concerning  his  God  and  his  law  ;   here 
he  speaks  of  himself,  and  says,  "My  zeal  hath  consumed  me,  because  mine  enemies 
have  forgotten  thy  words " :    this  was  no  doubt  occasioned  by  his  having  so  clear 
a  sense  of  the  admirable  character  of  God's  word.     His  zeal  was  like  a  fire  burning 


PSALM   ONE   HUNDRED  AND   NINETEEN— VERSES   137  TO   144.     391 

within  his  soul.  The  sight  of  man's  forgetfulness  of  God  acted  as  a  fierce  blast 
to  excite  the  fire  to  a  more  vehement  flame,  and  it  blazed  until  it  was  ready  to 
consume  him.  David  could  not  bear  that  men  should  forget  God's  words.  He  was 
ready  to  forget  himself,  ay,  to  consume  himself,  because  these  men  forgot  God. 
The  ungodly  were  David's  enemies  :  his  enemies  because  they  hated  him  for  his 
godliness  ;  his  enemies,  because  he  abhorred  them  for  their  ungodliness.  These 
men  had  gone  so  far  in  iniquity  that  they  not  only  violated  and  neglected  the  com 
mands  of  God,  but  they  appeared  actually  to  have  forgotten  them.  This  put  David 
into  a  great  heat ;  he  burned  with  indignation.  How  dare  they  trample  on  sacred 
things  !  How  could  they  utterly  ignore  the  commands  of  God  himself  1  He  was 
astonished,  and  filled  with  holy  anger. 

140.  "Thy  word  is  very  pure."     It  is  truth  distilled,  holiness  in  its  quintessence. 
In  the  word  of  God  there  is  no  admixture  of  error  or  sin.     It  is  pure  in  its  sense, 
pure  in  its  language,  pure  in  its  spirit,  pure  in  its  influence,  and  all  this  to  the  very 
highest  degree — "very  pure."     "Therefore   thy  servant   loveth  it,"  which  is  a  proof 
that  he  himself  was  pure  in  heart,  for  only  those  who  are  pure  love  God's  word 
because  of  its  purity.     His  heart  was  knit  to  the  word  because  of  its  glorious  holiness 
and  truth.     He  admired  it,  delighted  in  it,  sought  to  practise  it,  and  longed  to  come 
under  its  purifying  power. 

141.  "/  am  small  and  despised:    yet  do  not  I  forget  thy  precepts."     That  fault 
of  forgetfulness  which  he  condemned  in  others  (verse  139)  could  not  be  charged 
upon  himself.     His  enemies  made  no  account  of  him,  regarded  him  as  a  man  without 
power  or  ability,  and  therefore  looked  down  upon  him.     He  appears  to  accept 
the  situation  and  humbly  take  the  lowest  room,  but  he  carries  God's  word  with 
him.     How  many  a  man  has  been  driven  to  do  some  ill  action  in  order  to  reply 
to  the  contempt  of  his  enemies  :  to  make  himself  conspicuous  he  has  either  spoken 
or  acted  in  a  manner  which  he  could  not  justify.     The  beauty  of  the  Psalmist's 
piety  was  that  it  was  calm  and  well-balanced,  and  as  he  was  not  carried  away  by 
flattery,  so  was  he  not  overcome  by  shame.     If  small,  he  the  more  jealously  attended 
to  the  smaller  duties  ;  and  if  despised,  he  was  the  more  in  earnest  to  keep  the  despised 
commandments  of  God. 

142.  "Thy  righteousness  is  an  everlasting  righteousness."     Having  in  a  previous 
verse  ascribed  righteousness  to  God,  he  now  goes  on  to  declare  that  that  righteousness 
is  unchanging  and  endures  fiom  age  to  age.     This  is  the  joy  and  glory  of  the  saints, 
that  what  God  is  he  always  will  be,  and  his  mode  of  procedure  towards  the  sons 
of  men  is  immutable  :    having  kept  his  promise,  and  dealt  out  justice  among  his 
people,  he  will  do  so  world  without  end.     Both  the  righteousnesses  and  the  un 
righteousnesses  of  man  come  to  an  end,  but  the  righteousness  of  God  is  without 
end.     "And  thy  law  is  the  truth."     As  God  is  love,  so  his  law  is  the  truth,  the  very 
essence  of  truth,  truth  applied  to  ethics,  truth  in  action,  truth  upon  the  judgment- 
seat.     We  hear  great  disputes  about,   "  What  is  truth  ?  "     The  holy  Scriptures 
are  the  only  answer  to  that  question.     Note,  that  they  are  not  only  true,  but  the 
truth  itself.     We  may  not  say  of  them  that  they  contain  the  truth,  but  that  they 
are  the  truth  :    "  thy  law  is  the  truth."     There  is  nothing  false  about  the  law  or 
preceptory  part  of  Scripture.     Those  who  are  obedient  thereto  shall  find  that  they 
are  walking  in  a  way  consistent  with  fact,  while  those  who  act  contrary  thereto 
are  walking  in  a  vain  show. 

143.  "Trouble  and  anguish  have  taken  hold  on  me."     This  affliction  may  have 
arisen  from  his  circumstances,  or  from  the  cruelty  of  his  enemies,  or  from  his  own 
internal  conflicts,  but  certain  it  is  that  he  was  the  subject  of  much  distress,  a  distress 
which  apprehended  him,  and  carried  him  away  a  captive  to  its  power.     His  griefs, 
like  fierce  dogs,  had  taken  hold  upon  him  ;    he  felt  their  teeth.     He  had  double 
trouble:  trouble  without  and  anguish  within,  as  the  apostle  Paul  put  it,  "  without 
were  fightings  and  within  were  fears."     "  Yet  thy  commandments  are  my  delights." 
Thus  he  became  a  riddle  ;    troubled,  and  yet  delighted  ;    in  anguish,  and   yet   in 
pleasure.     The  child  of  God  can  understand  this  enigma,  for  well  he  knows  that 
while  he  is  cast  down  on  account  of  what  he  sees  within  himself  he  is  all  the  more 
lifted  up  by  what  he  sees  in  the  word.     He  is  delighted  with  the  commandments, 
although  he  is  troubled  because  he  cannot  perfectly  obey  them.     He  finds  abundant 
light  in  the  commandments,  and  by  the  influence  of  that  light  he  discovers  and  mourns 
over  his  own  darkness.     Only  the  man  who  is  acquainted  with  the  struggles  of  the 
spiritual  life  will  understand  the  expression  before  us.     Let  the  reader  herein  find 
a  balance  in  which  to  weigh  himself.     Does  he  find  even  when  he  is  begirt  with 


392  EXPOSITIONS    OF    THE    PSALMS. 

sorrow  that  it  is  a  delightful  thing  to  do  the  will  of  the  Lord  ?  Does  he  find  more 
joy  in  being  sanctified  than  sorrow  in  being  chastised  ?  Then  the  spot  of  God's 
children  is  upon  him. 

144.  "The  righteousnesss  of  thy  testimonies  is  everlasting."  First  he  had  said 
that  God's  testimonies  were  righteous,  then  that  they  were  everlasting,  and  now 
that  their  righteousness  is  everlasting.  Thus  he  gives  us  a  larger  and  more  detailed 
account  of  the  word  of  God  the  longer  he  is  engaged  in  writing  upon  it.  The  more 
we  say  in  praise  of  holy  writ,  the  more  we  may  say  and  the  more  we  can  say.  God's 
testimonies  to  man  cannot  be  assailed,  they  are  righteous  from  beginning  to  end  ; 
and  though  ungodly  men  have  opposed  the  divine  justice,  especially  in  the  plan 
of  salvation,  they  have  always  failed  to  establish  any  charge  against  the  Most  High. 
Long  as  the  earth  shall  stand  long  as  there  shall  be  a  single  intelligent  creature 
in  the  universe  it  will  be  confessed  that  God's  plans  of  mercy  are  in  all  respects 
marvellous  proofs  of  his  love  of  justice :  even  that  he  may  be  gracious  Jehovah 
will  not  be  unjust.  "Give  me  understanding  and  I  shall  live."  This  is  a  prayer 
which  he  is  constantly  praying,  that  God  would  give  him  understanding.  Here 
he  evidently  considers  that  such  a  gift  is  essential  to  his  living.  To  live  without 
understanding  is  not  to  live  the  life  of  a  man,  but  to  be  dead  while  we  live.  Only 
as  we  know  and  apprehend  the  things  of  God  can  we  be  said  to  enter  into  life.  The 
more  the  Lord  teaches  us  to  admire  the  eternal  Tightness  of  his  word,  and  the  more 
he  quickens  us  to  the  love  of  such  Tightness,  the  happier  and  the  better  we  shall 
be.  As  we  love  life,  and  seek  many  days  that  we  may  see  good,  it  behoves  us  to 
seek  immortality  in  the  everlasting  word  which  liveth  and  abideth  for  ever,  and 
to  seek  good  in  that  renewal  of  our  entire  nature  which  begins  with  the  enlightenment 
of  the  understanding  and  passes  on  to  the  regeneration  of  the  entire  man.  Here 
is  our  need  of  the  Holy  Spirit,  the  Lord  and  giver  of  life,  and  the  guide  of  all  the 
quickened  ones,  who  shall  lead  us  into  all  truth.  0  for  the  visitations  of  his  grace 
at  this  good  hour  1 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  137  TO  144.     393 


NOTES    ON    VERSES    137   TO    144. 

S.  Jerome,  whom  most  of  the  medievalists  follow,  explains  Tsaddi  as  meaning 
justice  or  righteousness,  which,  however,  is  PI*,  tsedek.  But  he  is  so  far  right 
that  there  is  a  play  in  this  strophe  on  the  sound  of  the  initial  letter,  as  in  the  case 
of  Gcmol ;  for  the  very  first  word,  righteous,  is  P"is,  tsaddik,  and  the  whole  scope 
of  the  strophe  is  the  strong  grasp  which  even  the  young  and  inexperienced  soul 
can  have  of  righteousness  amidst  the  troubles  of  the  world. — Neale  and  Littledale. 

All  these  verses  begin  wth  Tzaddi,  the  eighteenth  letter  of  the  Hebrew  alphabet ; 
137,  142,  144,  with  some  form  of  the  word  which  we  render  righteous,  or  righteous 
ness  ;  each  of  the  remainder  with  a  wholly  different  word. —  William  S.  Plumer. 

Verse  137. — "Righteous  art  thou,  0  LORD,"  etc.  Here  David,  sore  troubled 
with  grief  for  the  wickedness  of  his  enemies,  yea,  tempted  greatly  to  impatience 
and  distrust,  by  looking  to  their  prosperous  estate,  notwithstanding  their  so  gross 
impiety,  doth  now  show  unto  us  a  three-fold  ground  of  comfort,  which  in  this  dangerous 
temptation  upheld  him.  The  first  is,  a  considerstion  of  that  which  God  is  in  himself  ; 
namely,  just  and  righteous  :  the  second,  a  consideration  of  the  equity  of  his  word  ; 
the  third,  a  view  of  his  constant  truth,  declared  in  his  working  and  doing  according 
to  his  word.  When  we  find  ourselves  tempted  to  distrust  by  looking  to  the  prosperity 
of  the  wicked,  let  us  look  up  to  God,  and  consider  his  nature,  his  word,  his  works, 
and  we  shall  find  comfort. 

"Righteous  art  thou."  This  is  the  first  ground  of  comfort — a  meditation  of  the 
righteousness  of  God's  nature  ;  he  alters  not  with  times,  he  changes  not  with  persons, 
he  is,  alway  and  unto  all,  one  and  the  same  righteous  and  holy  God.  Righteousness 
is  essential  to  him,  it  is  himself  ;  and  he  can  no  more  defraud  the  godly  of  their 
promised  comforts,  nor  let  the  wicked  go  unpunished  in  their  sins,  than  he  can 
deny  himself  to  be  God,  which  is  impossible. — William  Cowper. 

Verse  137. — "Righteous  art  thou,  O  LORD,"  etc.  Essentially,  originally,  and  of 
himself  ;  naturally,  immutably  and  universally,  in  all  his  ways  and  works  of  nature 
and  grace  ;  in  his  thoughts,  purposes,  counsels,  and  decrees  ;  in  all  the  dispensations 
of  his  providence  ;  in  redemption,  in  the  justification  of  a  sinner,  in  the  pardon 
of  sin,  and  in  the  gift  of  eternal  life  through  Christ.  "And  upright  are  thy  judgments." 
They  are  according  to  the  rules  of  justice  and  equity.  He  refers  to  the  precepts 
of  the  word,  the  doctrines  of  the  gospel,  as  well  as  the  judgments  of  God  inflicted 
on  wicked  men,  and  all  the  providential  dealings  of  God  with  his  people,  and  also 
the  final  judgment. — John  Gill. 

Verse  137. — "Righteous  art  thou,  0  LORD,"  etc.  Here  is  much  to  keep  the  children 
of  God  in  awe.  The  Lord  is  a  righteous  God  :  though  they  have  found  mercy 
and  taken  sanctuary  in  his  grace,  the  Lord  is  impartial  in  his  justice.  God  that  did 
not  spare  the  angels  when  they  sinned,  nor  his  Son  when  he  was  a  sinner  by  imputation, 
will  not  spare  you,  though  you  are  the  dearly  beloved  of  his  soul :  Prov.  xi.  31. 
The  sinful  courses  of  God's  children  occasion  bitterness  enough  ;  they  never  venture 
upon  sin,  but  with  great  loss.  If  Paul  give  way  to  a  little  pride,  God  will  humble 
him.  If  any  give  way  to  sin,  their  pilgrimage  will  be  made  uncomfortable.  Eli 
falls  into  negligence  and  indulgence,  then  is  the  ark  of  God  taken,  his  two  sons 
are  slain  in  battle,  his  daughter-in-law  dies,  he  himself  breaks  his  neck.  Oh  !  the 
wonderful  tragedies  that  sin  works  in  the  houses  of  the  children  of  God  1  David, 
when  he  intermeddled  with  forbidden  fruit,  was  driven  from  his  palace,  his  concubines 
defiled,  his  own  son  slain  ;  a  great  many  calamities  did  light  upon  him.  Therefore 
the  children  of  God  have  cause  to  fear  ;  for  the  Lord  is  a  just  God,  and  they  will 
find  it  so.  Here  upon  earth  he  hath  reserved  liberty  to  visit  their  iniquity  with 
rods,  and  their  transgression  with  scourges.  I  must  press  you  to  imitate  God's 
righteousness  :  "  If  ye  know  that  he  is  righteous,  ye  know  that  every  one  that 
doeth  righteousness  is  born  of  him  "  :  1  John  ii.  29.  You  have  a  righteous  God  ; 
and  this  part  of  his  character  you  should  copy  out. — Thomas  Alanton. 

Verse  137. — David's  great  care,  when  he  was  under  the  afflicting  hand  of  God, 
was  to  clear  the  Lord  of  injustice.  Oh  !  Lord,  saith  he,  there  is  not  the  least  show, 
spot,  stain,  blemish,  or  mixture  of  injustice,  in  all  the  afflictions  thou  hast  brought 
upon  me.  I  desire  to  take  shame  to  myself,  and  to  set  to  my  seal,  that  the  Lord 
is  righteous,  and  that  there  is  no  injustice,  no  cruelty,  nor  no  extremity  in  all  that 
the  Lord  hath  brought  upon  me.  He  sweetly  and  readily  subscribes  unto  the 
righteousness  of  God  in  those  sharp  and  smart  afflictions  that  God  exercised  him 


394  EXPOSITIONS    OF   THE    PSALMS. 

with.  "Righteous  art  thou,  0  LORD,  and  upright  are  thy  judgments."  God's  judg 
ments  are  always  just ;  he  never  afflicts  but  in  faithfulness.  His  will  is  the  rule 
of  justice  ;  and  therefore  a  gracious  soul  dares  not  cavil  nor  question  his  proceedings. 
— Thomas  Brooks. 

Verse  137. — The  hundred  and  thirty-seventh  verse,  like  the  twenty-fifth,  is 
associated  with  the  sorrows  of  an  Imperial  penitent.*  When  the  deposed  and  captive 
Emperor  Maurice  was  led  out  for  execution  by  the  usurper  Phocas,  his  five  sons 
were  previously  murdered  one  by  one  in  his  presence  ;  and  at  each  fatal  blow  he 
patiently  exclaimed,  "Righteous  art  thou,  0  Lord,  and  upright  are  thy  judgments." — 
Neale  and  Littledale. 

Verse  138. — "Thy  testimonies  that  thou  hast  commanded  are  righteous  and  very 
faithful."  The  force  of  this  expression  is  much  feebler  than  that  of  the  original, 
which  literally  may  be  rendered,  "  Thou  hast  commanded  righteousness,  thy 
testimonies,  and  truth  exceedingly."  So  the  Septuagint  hath  it.  Righteousness 
and  truth  were  his  testimonies  ;  the  testimonies  were  one  with  his  righteousness 
and  truth.  The  English  translation  gives  the  quality  of  the  testimonies  ;  the  Hebrew 
gives  that  which  is  commanded  ;  as  if  we  might  say,  Thou  hast  enjoined  righteousness 
to  be  thy  testimonies,  and  truth  exceedingly. — John  Stephen. 

Verse  138. — "Thy  testimonies."  The  word  of  God  is  called  his  testimony,  both 
because  it  testifies  his  will,  which  he  will  have  us  to  do  ;  as  also  because  it  testifies 
unto  men  truly  what  shall  become  of  them,  whether  good  or  evil.  Men  by  nature 
are  curious  to  know  their  end,  rather  than  careful  to  mend  their  life  ;  and  for  this 
cause  seek  answers  where  they  never  get  good  :  but  if  they  would  know,  let  me 
go  to  the  word  and  testimony  ;  they  need  not  to  seek  any  other  oracle.  If  the 
word  of  God  testify  good  things  unto  them,  they  have  cause  to  rejoice  ;  if  otherwise 
it  witnesseth  evil  unto  them,  let  them  haste  to  prevent  it,  or  else  it  will  assuredly 
overtake  them. — William  Cowper. 

Verse  138. — "Righteous  and  very  faithful."  Literally,  "  faithfulness  exceed 
ingly."  Harsh  and  severe  as  they  may  seem,  they  are  all  thoroughly  for  man's 
highest  good. — William  Kay. 

Verse  139. — "My  zeal  hath  consumed  me."  "Zeal "  is  a  high  degree  of  love  ; 
and  when  the  object  of  that  love  is  ill  treated,  it  venteth  itself  in  a  mixture  of  grief 
and  indignation  which  are  sufficient  to  wear  and  "  consume  "  the  heart.  This 
will  be  the  case  where  men  rightly  conceive  of  that  dishonour  which  is  continually 
done  to  God  by  creatures  whom  he  hath  made  and  redeemed.  But  never  could 
the  verse  be  uttered  with  such  fulness  of  truth  and  propriety  by  any  one  as  by 
the  Son  of  God,  who  had  such  a  sense  of  his  Father's  glory,  and  of  man's  sin,  as  no 
person  else  ever  had.  And,  accordingly,  when  his  zeal  had  exerted  itself  in  purging 
the  temple,  St.  John  tells  us,  "  his  disciples  remembered  that  it  was  written,  The 
zeal  of  thine  house  hath  eaten  me  up."  The  place  where  it  is  so  written  is  Psalm 
Ixix.  9,  and  the  passage  is  exactly  parallel  to  this  before  us. —  George  Home. 

Verse  139. — "My  zeal  hath  consumed  me,"  etc.  Zeal  is  the  heat  or  intension 
of  the  affections  ;  it  is  a  holy  warmth,  whereby  our  love  and  anger  are  drawn  out 
to  the  utmost  for  God,  and  his  glory.  Now,  our  love  to  God  and  his  ways,  and  our 
hatred  of  wickedness,  should  be  increased,  because  of  ungodly  men.  Cloudy  and 
dark  colours  in  a  table,  make  those  that  are  fresh  and  lively  to  appear  more  beautiful ; 
others'  sin  should  make  God  and  godliness  more  amiable  in  thine  eyes.  Thy  heart 
should  take  fire  by  striking  on  such  cold  flints.  David  by  a  holy  antiperistasis 
did  kindle  from  others'  coldness  :  "My  zeal  hath  consumed  me,  because  mine  enemies 
have  forgotten  thy  words."  Cold  blasts  make  a  fire  to  flame  the  higher,  and  burn 
the  hotter. — George  Swinnock. 

Verse  139. — "My  zeal  hath  consumed  me."  The  fire  of  zeal,  like  the  fire  which 
consumed  Solomon's  sacrifice,  cometh  down  from  heaven  ;  and  true  zealots  are 
not  those  salamanders  that  always  live  in  the  fire  of  hatred  and  contention  ;  but 
seraphims,  burning  with  the  spiritual  fire  of  divine  love.  And  there  true  zeal  inflame* 
the  desires  and  affections  of  the  soul.  If  it  be  true  zeal,  then  tract  of  time,  multitude 
of  discouragements,  falseness  of  men  deserting  the  cause,  strength  of  oppositions, 
will  not  tire  out  a  man's  spirit.  Zeal  makes  men  resolute,  difficulties  are  but 
whetstones  to  their  fortitude,  it  steels  men's  spirits  with  an  undaunted  resolution. 

*  Gibbon.     Decline  and  Fall ;   ch.  xlvi. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  137  TO  144.     395 

This  was  the  zeal  that  burned  in  the  disciples  (Luke  xxiv.),  that  consumed  David 
here,  and  dried  up  the  very  marrow  of  Christ :  John  ii.  17. — Abraham  Wright. 

Verse  139. — "My  zeal  hath  consumed  me."  There  are  divers  kinds  of  zeal :  there 
is  a  zeal  of  the  world,  there  is  a  zeal  of  the  flesh,  there  is  a  zeal  of  false  religion, 
there  is  a  zeal  of  heresy,  and  there  is  a  zeal  of  the  true  word  of  God.  First,  we  see 
the  zeal  of  the  world  maketh  men  to  labour  day  and  night  to  get  a  transitory  thing. 
The  zeal  of  the  flesh  tormenteth  men's  minds  early  and  late  for  a  momentary 
pleasure.  The  zeal  of  heresy  maketh  men  travel  and  compass  sea  and  land,  for  the 
maintaining  and  increasing  of  their  opinion.  Thus  we  see  every  man  is  eaten  up 
with  some  kind  of  zeal.  The  drunkard  is  consumed  with  drunkenness,  the  whore 
monger  is  spent  with  his  whoredom,  the  heretic  is  eaten  with  heresies.  Oh,  how 
ought  this  to  make  us  ashamed,  who  are  so  little  eaten,  spent,  and  consumed  with 
the  zeal  of  the  word  1  And  so  much  the  rather,  because  godly  zeal  leaveth  in  us 
an  advantage  and  a  recompence,  which  the  worldly  and  carnally  zealous  men  have 
not.  For  when  they  have  spent  all  the  strength  of  their  bodies,  and  powers  of  their 
mind,  they  have  no  gain  or  comfort  left,  but  torment  of  conscience  ;  and  when 
they  are  outwardly  spent,  they  are  inwardly  never  the  better  :  whereas  the  godly 
being  concerned  for  a  good  thing,  and  eaten  up  with  the  zeal  of  God's  glory,  have 
this  notable  privilege  and  profit,  that  howsoever  their  outward  man  perisheth  and 
decayeth,  yet  their  inward  man  is  still  refreshed  and  nourished  to  everlasting  life. 
Oh,  what  a  benefit  it  is  to  be  eaten  up  with  the  love  and  zeal  of  a  good  thing  ! — 
Richard  Greenham. 

Verse  139. — "Have  forgotten  thy  words."  A  proper  phrase  to  set  forth  those 
in  the  bosom  of  the  visible  church  who  do  not  wholly  deny  and  reject  the  word 
and  rule  of  Scripture,  but  yet  live  on  as  though  they  had  forgotten  it :  they  do  not 
observe  it ;  as  if  God  had  never  spoken  any  such  thing,  or  given  them  any  such 
rule.  They  that  reject  and  condemn  such  things  as  the  word  enforceth,  surely 
do  not  remember  to  do  them. — Thomas  Manton. 

Verse  140. — "Thy  word  is  very  pure."  In  the  original,  "  tried,  refined,  purified, 
like  gold  in  the  furnace,"  absolutely  perfect,  without  the  dross  of  vanity  and 
fallibility,  which  runs  through  human  writings.  The  more  we  try  the  promises, 
the  surer  we  shall  find  them.  Pure  gold  is  so  fixed,  that  Boerhaave  informs  us  of 
an  ounce  of  it  set  in  the  eye  of  a  glass  furnace  for  two  months,  without  losing  a 
single  grain. — George  Home. 

Verse  140. — "Thy  word  is  very  pure;  therefore,"  etc.  The  word  of  God  is  not 
only  "pure,"  free  from  all  base  admixture,  but  it  is  a  purifier ;  it  cleanses  from 
sin  and  guilt  every  heart  with  which  it  comes  into  contact.  "  Now  ye  are  clean," 
said  Jesus  Christ  to  his  disciples,  "  by  the  word  which  I  have  spoken  unto  you  "  : 
John  xv.  3.  It  is  this  its  pure  quality  combined  with  its  tendency  to  purify  every 
nature  that  yields  to  its  holy  influence,  that  endears  it  to  every  child  of  God.  Here 
it  is  that  he  finds  views  of  the  divine  character,  those  promises,  those  precepts, 
those  representations  of  the  deformity  of  sin,  of  the  beauty  of  holiness,  which  lead 
him,  above  all  things,  to  seek  conformity  to  the  divine  image.  A  child  of  God  in 
his  best  moments  does  not  wish  the  word  of  God  brought  down  to  a  level  with  his  own 
imperfect  character,  but  desires  rather  that  his  character  may  be  gradually  raised 
to  a  conformity  to  that  blessed  word.  Because  it  is  altogether  pure,  and  because 
it  tends  to  convey  to  those  who  make  it  their  constant  study  a  measure  of  its 
own  purity,  the  child  of  God  loves  it,  and  delights  to  meditate  in  it  day  and  night. — 
John  M orison. 

Verse  140. — "Thy  word  is  very  pure."  Before  I  knew  the  word  of  God  in  spirit 
and  in  truth,  for  its  great  antiquity,  its  interesting  narratives,  its  impartial  biography, 
its  pure  morality,  its  sublime  poetry,  in  a  word,  for  its  beautiful  and  wonderful 
variety,  I  preferred  it  to  all  other  books  ;  but  since  I  have  entered  into  its  spirit, 
like  the  Psalmist,  I  love  it  above  all  things  for  its  purity  ;  and  desire,  whatever 
else  I  read,  it  may  tend  to  increase  my  knowledge  of  the  Bible,  and  strengthen 
my  affection  for  its  divine  and  holy  truths. — Sir  William  Jones,  1746 — 1794. 

Verse  140. — "Thy  word."  Let  us  refresh  our  minds  and  our  memories  with 
some  of  the  Scripture  adjuncts  connected  with  "  the  word,"  and  realize,  in  some 
degree  at  least,  the  manifold  relations  which  it  bears  both  to  God  and  our  souls. 
It  is  called  "  the  word  of  Christ,"  because  much  of  it  was  given  by  him,  and  it  all 
bears  testimony  to  him  ....  It  is  called  "  the  word  of  his  grace,"  because  the 
glorious  theme  on  which  it  loves  to  expatiate  is  grace,  and  especially  grace  as  it 


396  EXPOSITIONS    OF    THE    PSALMS. 

is  seen  in  Christ's  dying  love  for  sinful  men.  It  is  called  6  \<fyoj  roO  aravpov, 
"the  word  of  the  cross  "  (1  Cor.  i.  18),  because  in  the  crucifixion  of  the  divine 
Redeemer  we  see  eternal  mercy  in  its  brightest  lustre.  It  is  called  "  the  word 
of  the  gospel,"  because  it  brings  glad  tidings  of  great  joy  to  all  nations.  It  is  called 
"  the  word  of  the  kingdom,"  because  it  holds  out  to  all  believers  the  hope  of  an 
everlasting  kingdom  of  righteousness  and  peace.  It  is  called  "  the  word  of  salva 
tion,"  because  the  purpose  for  which  it  was  given  is  the  salvation  of  sinners.  It 
is  called  "  the  word  of  truth,"  because,  as  Chillingworth  says,  it  has  God  for  its 
author,  salvation  for  its  end,  and  truth  without  mixture  of  error  for  its  contents. 
And  we  will  only  add,  it  is  called  "  the  word  of  life,"  because  it  reveals  to  a  sinful, 
perishing  world  the  doctrines  of  life  and  immortality. — W.  Graham,  in  "A  Commentary 
on  the  First  Epistle  of  John,''  1857. 

Verse  140. — "Therefore  thy  servant  loveth  it."  Love  in  God  is  the  fountain  of 
all  his  benefits  extended  to  us  ;  and  love  in  man  is  the  fountain  of  all  our  service 
and  obedience  to  God.  He  loved  us  first  to  do  us  good ;  and  hereof  it  comes  that 
we  have  grace  to  love  him  next  to  do  him  service.  Love  is  such  a  duty  that  the 
want  thereof  cannot  be  excused  in  any  ;  for  the  poorest  both  may  and  should  love 
God  :  yet  without  it  all  the  rest  thou  canst  do  in  his  service  is  nothing  ;  nay,  not  if 
thou  shouldst  give  thy  goods  to  the  poor,  and  offer  thy  body  to  be  burned.  Small 
sacrifices,  flowing  from  faith  and  love,  are  welcome  to  him,  where  greater  without 
these  are  but  abomination  to  him.  Proofs  of  both  we  have  in  the  widow's  mite 
and  Cain's  rich  oblation  ;  whereof  the  one  was  rejected,  the  other  received.  Happy 
are  we  though  we  cannot  say,  "  We  have  done  as  God  commands,"  if  out  of  a  good 
heart  we  can  say, — "  We  love  to  do  what  he  commands." — William  Cowper. 

Verse  140. — "Therefore  thy  servant  loveth  it."  Of  all  our  grounds  and  reasons 
of  love  to  the  word  of  God,  the  most  noble  and  excellent  is  to  love  the  word  for  its 
purity.  This  showeth  indeed  that  we  are  made  partakers  of  the  Divine  nature  : 
2  Pet.  i.  4.  For  I  pray  you  mark,  when  we  hate  evil  as  evil,  and  love  good  as  good, 
we  have  the  same  love  and  hatred  that  God  hath.  When  once  we  come  to  love 
things  because  they  are  pure,  it  is  a  sign  that  we  have  the  same  love  that  God  hath. — 
Thomas  Man/on. 

Verse  140. — "Thy  servant  loveth  it."  Otherwise,  indeed,  the  Psalmist  would  not 
have  been  the  Lord's  servant  at  all.  But  he  glories  in  the  title  because  he  delights 
in  the  pure  service. — John  Stephen. 

Verses  140,  141. — God's  own  utterance  is  indeed  without  spot,  and  therefore 
not  to  be  carped  at ;  it  is  pure,  fire-proved,  noblest  metal,  therefore  he  loves  it, 
and  does  not,  though  young  and  lightly  esteemed,  care  for  the  remonstrances  of 
his  proud  opponents  who  are  older  and  more  learned  than  himself. — Franz  Delitzsch. 

Verse  141. — "/  am  small  and  despised,"  or,  I  have  been.  Some  versions  render 
it  young  ;  as  if  it  had  respect  to  the  time  of  his  anointing  by  Samuel,  when  he  was 
overlooked  and  despised  in  his  father's  family  (1  Sam.  xvi.  11,  and  xvii.  28) ;  but 
the  word  here  used  is  not  expressive  of  age,  but  of  state,  condition,  and  circum 
stances  ;  and  the  meaning  is,  that  he  was  little  in  his  own  esteem,  and  in  the  esteem 
of  men,  and  was  despised  ;  and  that  on  account  of  religion,  in  which  he  was  a  type 
of  Christ  (Ps.  xxii.  6,  and  Isa.  liii.  3),  and  which  is  the  common  lot  of  good  men, 
who  are  treated  by  the  world  as  the  filth  of  it,  and  the  oflscouring  of  all  things. — 
John  Gill. 

Verse  141. — "I  am  small."  They  that  love  God  may  be  reduced  to  a  mean, 
low,  and  afflicted  condition  ;  the  Lord  seeth  it  meet  for  divers  reasons  :  1.  That 
they  may  know  their  happiness  is  not  in  this  world,  and  so  the  more  long  for  heaven, 
and  delight  in  heavenly  things.  2.  It  is  necessary  to  cut  off  the  provisions  of  the 
flesh  and  the  fuel  of  their  lusts.  A  rank  soil  breedeth  weeds  ;  and  when  we  sail 
with  a  full  stream  we  are  apt  to  be  carried  away  with  it.  3.  That  they  may  be  more 
sensible  of  his  displeasure  against  their  sins  and  scandalous  carriage  by  which  they 
have  dishonoured  him,  and  provoked  the  pure  eyes  of  his  glory.  4.  That  they 
may  learn  to  live  upon  the  promises,  and  learn  to  exercise  suffering  graces  ;  especially 
dependence  upon  God,  who  can  support  us  without  a  temporal,  visible  interest. 
5.  That  God  may  convince  the  enemies  that  there  is  a  people  that  do  sincerely  serve 
him,  and  not  for  carnal,  selfish  ends  :  Job  i.  6.  That  his  glory  may  be  more  seen  in 
their  deliverance  ;  and  therefore,  before  God  doth  appear  for  his  children,  he  bringeth 
them  very  low. — Thomas  Manton. 

Verse  141. — "Small."     This  applies  to  David  in  his  early  days  of  trouble  and 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  137  TO   144.     397 

persecution.  It  is  difficult  to  find  any  other  individual  to  whom  it  is  so  suitable. — 
James  G.  Murphy. 

Verse  141. — A  notable  example  to  the  shame  of  them,  that  perhaps  will  serve 
and  praise  God  in  their  prosperity,  and  when  they  are  increased  ;  but  let  affliction 
or  want  come,  and  then  they  have  little  heart  to  do  it. — Abraham  Wright. 

Verse  141. — "Yet  do  not  I  forget  thy  precepts."  God  observeth  what  we  do 
in  our  trouble  :  "  If  we  have  forgotten  the  name  of  our  God,  or  stretched  out  our 
hands  to  a  strange  god  ;  shall  not  God  search  this  out  ?  for  he  knoweth  the  secrets 
of  the  heart"  ;  Ps.  xliv.  20,  21.  If  we  slacken  our  service  to  God,  or  fall  off  to 
any  degree  of  apostasy,  the  Judge  of  hearts  knoweth  all :  God  knoweth  whether 
we  would  have  depraved  and  corrupt  doctrine,  worship,  or  ordinances  ;  or  whether 
we  will  faithfully  adhere  to  him,  to  his  word,  and  worship,  and  ordinances,  whatever 
it  cost  us. 

In  our  poor  and  despicable  condition  we  see  more  cause  to  love  the  word  than 
we  did  before ;  because  we  experience  supports  and  comforts  which  we  have 
thereby  :  "  Knowing  that  tribulation  worketh  patience,"  etc.  (Rom.  v.  3) ;  "  For 
as  the  sufferings  of  Christ  abound  in  us,  so  our  consolation  also  aboundeth  by 
Christ "  :  2  Cor.  i.  5.  God  hath  special  consolations  for  his  aftlicted  and  despised 
people,  and  makes  then-  consolation  by  Christ  to  run  parallel  with,  and  keep  pace 
with,  their  sufferings  for  Christ. — Thomas  Manton. 

Verse  141. — "Yet  do  not  I  forget  thy  precepts."  We  see  by  experience  that  our 
affection  leaves  anything  from  the  time  it  goes  out  of  our  remembrance.  We  cease 
to  love  when  we  cease  to  remember  ;  but  earnest  love  ever  renews  remembrance 
of  that  which  is  beloved.  The  first  step  of  defection  is  to  forget  what  God  hath 
commanded,  and  what  we  are  obliged  in  duty  to  do  to  him  ;  and  upon  this  easily 
follows  the  offending  of  God  by  our  transgression.  Such  beasts  as  did  not  chew 
their  cud,  under  the  law  were  accounted  unclean,  and  not  meet  to  be  sacrificed 
unto  God  :  that  was  but  a  figure,  signifying  unto  us  that  a  man  who  hath  received 
good  things  from  God,  and  doth  not  think  upon  them,  cannot  feel  the  sweetness 
of  them,  and  so  cannot  be  thankful  to  God. — William  Coivper. 

Verse  142. — "Thy  righteousness  is  an  everlasting  righteousness."  Here  the  law 
of  God  is  honoured  by  the  additional  encomium,  that  it  is  everlasting  righteousness 
and  truth  ;  as  if  it  had  been  said,  that  all  other  rules  of  life,  with  whatever  attrac 
tions  they  may  appear  to  be  recommended,  are  but  a  shadow,  which  quickly  vanishes 
away.  The  Psalmist,  no  doubt,  indirectly  contrasts  the  doctrine  of  the  law  with 
all  the  human  precepts  which  were  ever  delivered,  that  he  may  bring  all  the  faithful 
in  subjection  to  it,  since  it  is  the  school  of  perfect  wisdom.  There  may  be  more 
of  plausibility  in  the  refined  and  subtle  disquisitions  of  men  ;  but  there  is  in  them 
nothing  firm  or  solid  at  bottom,  as  there  is  in  God's  law.  This  firmness  of  the 
divine  law  he  proves  in  the  following  verse  from  one  instance — the  continual  comfort 
he  found  in  it  when  grievously  harassed  with  temptations.  And  the  true  test 
of  the  profit  we  have  reaped  from  it  is,  when  we  oppose  to  all  the  distresses  of  what 
ever  kind  which  may  straiten  us,  the  consolation  derived  from  the  word  of  God, 
that  thereby  all  sadness  may  be  effaced  from  our  minds.  David  here  expresses 
something  more  than  he  did  in  the  preceding  verse  ;  foi  there  he  only  said  that 
he  reverently  served  God,  although  from  his  rough  and  hard  treatment  he  might 
seem  to  lose  his  labour  ;  but  now  when  distressed  and  tormented,  he  affirms  that 
he  finds  in  the  law  of  God  the  most  soothing  delight,  which  mitigates  all  griefs,  and 
not  only  tempers  their  bitterness,  but  also  seasons  them  with  a  certain  sweetness. 
Assuredly  when  this  taste  does  not  exist  to  afford  us  delight,  nothing  is  more  natural 
than  for  us  to  be  swallowed  up  of  sorrow. — John  Calvin. 

Verse  142. — "Thy  righteousness  is  an  everlasting  righteousness."  Not  only 
righteous  at  the  first  giving  out,  but  righteous  in  all  ages  and  times  ;  and  should 
we  slight  this  rule  that  will  hold  for  ever  ?  In  the  world  new  lords,  new  laws  ;  men 
vary  and  change  their  designs  and  purposes  ;  privileges  granted  to-day  may  be 
repealed  to-morrow  ;  but  this  word  will  hold  true  for  ever.  Our  justification  by 
Christ  is  irrevocable  ;  that  part  of  righteousness  is  everlasting.  Be  sure  you  are 
justified  now  upon  terms  of  the  gospel,  and  you  shall  be  justified  for  ever  :  your 
forgiveness  is  an  everlasting  forgiveness,  and  your  peace  is  an  everlasting  peace  : 
"  I  will  remember  their  sin  no  more"  :  Jer.  xxxi.  34.  So  the  other  righteousness 
of  sanctification,  it  is  for  ever  ;  approve  yourselves  to  God  now,  and  you  will  approve 
yourselves  at  the  day  of  judgment. — Thomas  Manton. 


398  EXPOSITIONS    OF    THE    PSALMS. 

Verse  142. — "  Thy  righteousness  is  an  everlasting  righteousness,"  etc.  The  original 
is  better  expressed  thus,  "  Thy  righteousness  is  righteousness  everlastingly,  and 
thy  law  is  truth."  So  the  Septuagint.  The  English  translation  expresses  the 
perpetuity  of  the  righteousness,  the  original  expresses  also  the  character  of  it.  ... 
God's  righteousness  is  essentially  and  eternally  righteousness.  The  expressions 
are  absolute  ;  there  is  only  this  righteousness,  and  only  this  truth. — John  Stephen. 

Verse  142. — "Thy  law  is  the  truth."  1.  It  is  the  chief  truth.  There  is  some 
truth  in  the  laws  of  men  and  the  writings  of  men,  even  of  heathens  ;  but  they  are 
but  sorry  fragments  and  scraps  of  truth,  that  have  escaped  since  the  fall.  2.  It  is 
the  only  truth  ;  that  is,  the  only  revelation  of  the  mind  of  God  that  you  can  build 
upon.  It  is  the  rule  of  truth.  3.  It  is  the  pure  truth.  In  it  there  is  nothing  but  the 
truth,  without  the  mixture  of  falsehood  ;  every  part  is  true  as  truth  itself.  It  is 
true  in  the  promises,  threatenings,  doctrines,  histories,  precepts,  prohibitions.  4.  It 
is  the  whole  truth.  It  containeth  all  things  necessary  for  the  salvation  of  those  that 
yield  up  themselves  to  be  instructed  by  it. — Thomas  Manton. 

Verse  143. — "Trouble  and  anguish  have  taken  hold  on  me  :  yet  thy  commandments 
are  my  delights."  This  is  strange,  that  in  the  midst  of  anguish  David  had  delight  : 
but  indeed  the  sweetness  of  God's  word  is  best  perceived  under  the  bitterness  of 
the  cross.  The  joy  of  Christ  and  the  joy  of  the  world  cannot  consist  together.  A 
heart  delighted  with  worldly  joy  cannot  feel  the  consolations  of  the  Spirit ;  the 
one  of  these  destroys  the  other  ;  but  in  sanctified  trouble,  the  comforts  of  God's 
word  are  felt  and  perceived  in  a  most  sensible  manner.  Many  a  time  hath  David 
protested  this  delight  of  his  in  the  word  of  God;  and  truly  it  is  a  great  argument 
of  godliness,  when  men  come  not  only  to  reverence  it,  but  to  love  it,  and  delight 
in  it.  Let  this  be  considered  by  those  unhappy  men  who  hear  it  of  custom,  and  count 
it  but  a  weariness. — Abraham  Wright. 

Verse  143. — "Trouble  and  anguish  have  taken  hold  on  me,"  or  "found  me,"  etc. 
We  need  not  take  pains,  as  many  do,  "  to  find  trouble  and  anguish  ;  "  for  they 
will,  one  day,  "  find  us."  In  that  day  the  revelations  of  God  must  be  to  us  instead 
of  all  worldly  "  delights  "  and  pleasures,  which  will  then  have  forsaken  us  ;  and 
how  forlorn  and  desolate  will  be  our  state  if  we  should  have  no  other  delights,  no 
other  pleasures,  to  succeed  them,  and  to  accompany  us  into  eternity  !  Let  our  study 
be  then  in  the  Scriptures,  if  we  expect  our  comfort  in  them  in  time  to  come. — George 
Home. 

Verse  143. — "Trouble  and  anguish  have  taken  hold  on  me."  You  may  conceive  a 
bold  figure  here,  as  if  Trouble  and  Anguish  were  being  sent  out  against  the  helpless 
sons  of  men.  These,  like  enemies,  were  going  round.  Instead  of  seizing  upon 
the  wicked,  they  had  found  the  righteous  man.  So  it  was  by  the  ordering  of  God. 
I  suppose  many  of  us  have  remarked,  that  the  believer  is  never  long  at  ease.  He 
is  in  the  world  ;  he  is  in  the  flesh  ;  there  is  indwelling  sin  ;  there  are  enemies  around  ; 
there  is  the  great  enemy  ;  besides  all  this,  the  Lord,  for  wise  purposes,  hides  his 
face.  Then  the  believer  is  in  trouble  and  anguish. — John  Stephen. 

Verse  143. — "Have  taken  hold  on  me."  Hebrew,  found  me.  Like  dogs  tracking 
out  a  wild  beast  hiding  or  fleeing. — A.  R.  Fausset. 

Verse  143. — "Thy  commandments  are  my  delights."  Delight  in  moral  things 
(saith  Aquinas)  is  the  rule  by  which  we  may  judge  of  men's  goodness  or  badness. 
Delectatio  est  quies  voluntatis  in  bono.  Men  are  good  and  bad,  as  the  objects  of  their 
delight  are  :  they  are  good  who  delight  in  good  things,  and  they  are  evil  who  delight 
in  evil  things. — Thomas  Manton. 

Verse  144. — "The  righteousness  of  thy  testimonies  is  everlasting."  Thy  moral 
law  was  not  made  for  one  people,  or  for  one  particular  time  ;  it  is  as  imperishable  as 
thy  nature,  and  of  endless  obligation.  It  is  that  law  by  which  all  the  children  of 
Adam  shall  be  judged.  "Give  me  understanding."  To  know  and  practise  it.  "And 
I  shall  live."  Shall  glorify  thee,  and  live  eternally  ;  not  for  the  merit  of  having 
done  it,  but  because  thou  didst  fulfil  the  work  of  the  law  in  my  heart,  having  saved 
me  from  condemnation  by  it. — Adam  Clarke. 

Verse  144. — "Give  me  understanding,  and  I  shall  live."  I  read  it  in  connection 
with  the  preceding  clause  ;  for  although  David  desires  to  have  his  mind  enlightened 
by  God,  yet  he  does  not  conceive  of  any  other  way  by  which  he  was  to  obtain  an 
enlightened  understanding  than  by  his  profiting  aright  in  the  study  of  the  law. 
Further,  he  here  teaches  that  men  cannot,  properly  speaking,  be  said  to  live  when 


PSALM   ONE  HUNDRED   AND   NINETEEN— VERSES   137  TO   144.     399 

they  are  destitute  of  the  light  of  heavenly  wisdom  ;  and  as  the  end  for  which  men 
are  created  is  not  that,  like  swine  or  asses,  they  may  stuff  their  bellies,  but  that  they 
may  exercise  themselves  in  the  knowledge  and  service  of  God,  when  they  turn  away 
from  such  employment  their  life  is  worse  than  a  thousand  deaths.  David  therefore 
protests  that  for  him  to  live  was  not  merely  to  be  fed  with  meat  and  drink,  and  to 
enjoy  earthly  comforts,  but  to  aspire  after  a  better  life,  which  he  could  not  do  save 
under  the  guidance  of  faith.  This  is  a  very  necessary  warning  ;  for  although  it 
is  universally  acknowledged  that  man  is  born  with  this  distinction,  that  he  excels 
the  lower  animals  in  intelligence,  yet  the  great  bulk  of  mankind,  as  if  with  deliberate 
purpose,  stifle  whatever  light  God  pours  into  their  understandings.  I  indeed  admit 
that  all  men  desire  to  be  sharp-witted  ;  but  how  few  aspire  to  heaven,  and  consider 
that  the  fear  of  God  is  the  beginning  of  wisdom.  Since,  then,  meditation  upon  the 
celestial  life  is  buried  by  earthly  care,  men  do  nothing  else  than  plunge  into  the 
grave,  so  that  while  living  to  the  world,  they  die  to  God.  Under  the  term  life, 
however,  the  prophet  denotes  the  utmost  he  could  wish.  Lord,  as  if  he  had  said, 
although  I  am  already  dead,  yet  if  thou  art  pleased  to  illumine  my  mind  with  the 
knowledge  of  heavenly  truth,  this  grace  alone  will  be  sufficient  to  revive  me. — John 
Calvin. 

Verse  144. — "Give  me  understanding,  and  I  shall  live."  The  saving  knowledge 
of  God's  testimonies  is  the  only  way  to  live.  There  is  a  threefold  life.  1.  Life 
natural.  2.  Life  spiritual,  and,  3.  Life  eternal.  In  all  these  considerations  may 
the  point  be  made  good. 

First.  Life  is  taken  for  the  life  of  nature,  or  the  life  of  the  body,  or  life  temporal, 
called  "  this  life  "  in  Scripture  :  1  Cor.  xv.  19  ;  1  Tim.  iv.  8.  Life  is  better  preserved 
in  a  way  of  obedience  than  by  evil-doing  ;  that  provoketh  God  to  cast  us  off,  and 
exposes  us  to  dangers.  It  is  not  in  the  power  of  the  world  to  make  us  live  or  die  a 
day  sooner  or  longer  than  God  pleaseth.  If  God  will  make  us  happy,  they  cannot 
make  us  miserable  :  therefore,  "Give  me  understanding,  and  I  shall  live  " ;  that  is, 
lead  a  comfortable  and  happy  life  for  the  present.  Prevent  sin,  and  you  prevent 
danger.  Obedience  is  the  best  way  to  preserve  life  temporal  :  as  great  a  paradox 
as  it  seems  to  the  world,  it  is  a  Scripture  truth,  "  Keep  my  commandments,  and 
live  "  (Prov.  iv.  4)  ;  and,  "  Take  fast  hold  of  instruction  ;  let  her  not  go  :  keep 
her  ;  for  she  is  thy  life  "  (verse  13)  ;  and,  "  Length  of  days  is  in  her  right  hand  ; 
and  in  her  left  hand  riches  and  honour  "  (Prov.  iii.  16) ;  and,  "  She  is  a  tree  of  life  " 
(verse  18).  The  knowledge  and  practice  of  the  word  is  the  only  means  to  live 
comfortably  and  happily  here,  as  well  as  for  ever  hereafter. 

Secondly.  Life  spiritual ;  that  is  twofold,  the  life  of  justification,  and  the 
life  of  sanctification. 

1.  The  life  of  justification  :   "  The  free  gift  came  upon  all  men  unto  justification 
of  life  "  :    Rom.  v.  18.     He  is  dead,  not  only  on  whom  the  hangman  hath  done 
his  work,   but  also  he  on  whom  the  judge  hath  passed  sentence,   and  the  law 
pronounceth  him  dead.     In  this  sense  we  were  all  dead,  and  justification  is  called 
justification  to  life  ;    there  is  no  living  in  this  sense  without  knowledge  :    "  By  his 
knowledge  shall  my  righteous  servant  justify  many  "  :    Isa.   liii.  11.     We  live  by 
faith,  and  faith  cometh  by  hearing,  and  hearing  doeth  no  good  unless  the  Lord 
giveth  understanding  ;    as  meats  nourish  not  unless  received  and  digested. 

2.  The  life  of  sanctification  :    "  And  you  hath  he  quickened,  who  were  dead 
in  trespasses  and  sins  "  :    Eph.  ii.  1.     And  men  live  not  properly  till  they  live  the 
life  of  grace  ;   they  live  a  false,  counterfeit  life,  not  a  blessed,  happy,  certain,  and 
true  life.     Now  this  life  is  begun  and  carried  on  by  saving  knowledge  :    "  The  new 
man  which  is  renewed  in  knowledge":    Col.  iii.  10.     Again,  men    are  said  to  be 
"  alienated  from  the  life  of  God  through  the  ignorance  that  is  in  them  :  "  Eph.  iv.  18. 
They  that  are  ignorant  are  dead  in  sin  :   life  spiritual  cometh  by  knowledge.     Hence 
beginneth  the  change  of  the  inward  man,  and  thenceforth  we  live.     "Give  me  under 
standing,"  ut  vere  in  te  vivam,  that  the  true  life  begun  in  me  may  grow  and  increase 
daily,  but  never  be  quenched  by  sin. 

Thirdly.  Life  everlasting,  or  our  blessed  estate  in  heaven.  So  it  is  said  of  the 
saints  departed,  they  all  live  unto  God  :  Luke  xx.  38.  And  this  is  called  the  water 
of  life,  the  tree  of  life,  the  crown  of  life;  properly  this  is  life.  What  is  the  present 
life  in  comparison  of  everlasting  life  ?  The  present  life,  it  is  mors  vitalis,  a  living 
death  ;  or  mortalis  vita,  a  dying  life,  a  kind  of  death  ;  it  is  always  in  fluxu,  like  a 
stream  :  it  runneth  from  us  as  fast  as  it  cometh  to  us :  "  He  fleeth  also  as  a  shadow 
and  continueth  not  "  :  Job.  xiv.  2.  We  die  as  fast  as  we  live  :  it  differeth  but 


400  EXPOSITIONS    OF    THE    PSALMS. 

as  the  point  from  the  line  where  it  terminateth.  It  is  not  one  and  the  same,  no 
permanent  thing  ;  it  is  like  the  shadow  of  a  star  in  a  flowing  stream.  Its  content 
ments  are  base  and  low,  called  "  the  life  of  thine  hand  "  :  Isa.  Ivii.  10.  It  is  patched 
up  of  several  creatures,  fain  to  ransack  the  storehouses  of  nature  to  support  a  ruinous 
fabric.  And  compare  it  with  the  life  of  grace  here,  it  doth  not  exempt  us  from  sin, 
nor  miseries.  Our  capacities  are  narrow.  We  are  full  of  fears,  and  doubts,  and 
dangers  ;  but  in  the  life  of  glory  we  shall  neither  sin  nor  sorrow  any  more.  This  is 
meant  here  :  "The  righteousness  of  thy  testimonies  is  everlasting  :  give  me  understanding 
and  I  shall  live  "  ;  it  is  chiefly  meant  of  the  life  of  glory.  This  is  the  fruit  of  saving 
knowledge,  when  we  so  know  God  and  Christ  as  to  come  to  God  by  him. — Thomas 
Manton. 

Verse  144. — "/  shall  live."     I  shall  be  kept  from  those  sins  which  deserve  and 
bring  death. — Matthew  Pool. 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   145  TO   152.     401 


EXPOSITION  OF  VERSES  145  TO  152. 

T   CRIED  with  my  whole  heart ;    hear  me,   O  LORD  :    I   will  keep   thy 

•*•        statutes. 

146  I  cried  unto  thee  ;   save  me,  and  I  shall  keep  thy  testimonies. 

147  I  prevented  the  dawning  of  the  morning,  and  cried  :    I  hoped  in  thy 
word. 

148  Mine  eyes  prevent  the  night  watches,  that  I  might  meditate  in  thy 
word. 

149  Hear  my  voice  according  unto  thy  lovingkindness  :   O  LORD,  quicken 
me  according  to  thy  judgment. 

150  They  draw  nigh  that  follow  after  mischief  :    they  are  far  from  thy 
law. 

151  Thou  art  near,  O  LORD  ;  and  all  thy  commandments  are  truth. 

152  Concerning  thy  testimonies,   I  have  known  of   old  that  thou  hast 
founded  them  for  ever. 

This  section  is  given  up  to  memories  of  prayer.  The  Psalmist  describes  the 
time  and  the  manner  of  his  devotions,  and  pleads  with  God  for  deliverance  from 
his  troubles.  He  who  has  been  with  God  in  the  closet  will  find  God  with  him  in 
the  furnace.  If  we  have  cried  we  shall  be  answered.  Delayed  answers  may  drive 
us  to  importunity  ;  but  we  need  not  fear  the  ultimate  result,  since  God's  promises 
are  not  uncertain,  but  are  "  founded  for  ever."  The  whole  passage  shows  us  :  How 
he  prayed  (verse  145).  What  he  prayed  for  (146).  When  he  prayed  (147).  How 
long  he  prayed  (148).  What  he  pleaded  (149).  What  happened  (150).  How  he 
was  rescued  (151).  What  was  his  witness  as  to  the  whole  matter  (152). 

145. — "7  cried  with  my  whole  heart."  His  prayer  was  a  sincere,  plaintive,  painful, 
natural  utterance,  as  of  a  creature  in  pain.  We  cannot  tell  whether  at  all  times 
he  used  his  voice  when  he  thus  cried  ;  but  we  are  informed  of  something  which 
is  of  much  greater  consequence,  he  cried  with  his  heart.  Heart-cries  are  the 
essence  of  prayer.  He  mentions  the  unity  of  his  heart  in  this  holy  engagement. 
His  whole  soul  pleaded  with  God,  his  entire  affections,  his  united  desires  all  went 
out  towards  the  living  God.  It  is  well  when  a  man  can  say  as  much  as  this  of  his 
prayers  :  it  is  to  be  feared  that  many  never  cried  to  God  with  their  whole  heart 
in  all  their  lives.  There  may  be  no  beauty  of  elocution  about  such  prayers,  no  length 
of  expression,  no  depth  of  doctrine,  nor  accuracy  of  diction  ;  but  if  the  whole  heart 
be  in  them  they  will  find  their  way  to  the  heart  of  God.  "Hear  me,  O  LORD."  He 
desires  of  Jehovah  that  his  cries  may  not  die  upon  the  air,  but  that  God  may  have 
respect  to  them.  True  supplicants  are  not  satisfied  with  the  exercise  itself,  they 
have  an  end  and  object  in  praying,  and  they  look  out  for  it.  If  God  does  not  hear 
prayer  we  pray  in  vain.  The  term  "  hear  "  is  often  used  in  Scripture  to  express 
attention  and  consideration.  In  one  sense  God  hears  every  sound  that  is  made 
on  earth,  and  every  desire  of  every  heart  ;  but  David  meant  much  more  ;  he  desired 
a  kindly,  sympathetic  hearing,  such  as  a  physician  gives  to  his  patient  when  he 
tells  him  his  pitiful  story.  He  asked  that  the  Lord  would  draw  near,  and  listen 
with  friendly  ear  to  the  voice  of  his  complaint,  with  the  view  of  pitying  him  and 
helping  him.  Observe,  that  his  whole-hearted  prayer  goes  to  the  Lord  alone  ;  he 
has  no  second  hope  or  help.  "  Hear  me,  O  LORD,"  is  the  full  range  of  his  petition 
and  expectation.  "/  will  keep  thy  statutes."  He  could  not  expect  the  Lord  to  hear 
him  if  he  did  not  hear  the  Lord,  neither  would  it  be  true  that  he  prayed  with  his 
whole  heart  unless  it  was  manifest  that  he  laboured  with  all  his  might  to  be 
obedient  to  the  divine  will.  His  object  in  seeking  deliverance  was  that  he  might 
be  free  to  fulfil  his  religion  and  carry  out  every  ordinance  of  the  Lord.  He  would 
be  a  free  man  that  he  might  be  at  liberty  to  serve  the  Lord.  Note  well  that  a  holy 
VOL.  v  26 


402  EXPOSITIONS    OF    THE    PSALMS. 

resolution  goes  well  with  an  importunate  supplication  :  David  is  determined  to 
he  holy,  his  whole  heart  goes  with  that  resolve  as  well  as  with  his  prayers.  He 
will  keep  God's  statutes  in  his  memory,  in  his  affections,  and  in  his  actions.  He  will 
not  wilfully  neglect  or  violate  any  one  of  the  divine  laws. 

146. — "/  cried  unto  thee."  Again  he  mentions  that  his  prayer  was  unto  God 
alone.  The  sentence  imports  that  he  prayed  vehemently,  and  very  often  ;  and 
that  it  had  become  one  of  the  greatest  facts  of  his  life  that  he  cried  unto  God.  "Save 
me."  This  was  his  prayer  ;  very  short,  but  very  full.  He  needed  saving,  none  but 
the  Lord  could  save  him,  to  him  he  cried,  "  Save  me  "  from  the  dangers  which 
surround  me,  from  the  enemies  that  pursue  me,  from  the  temptations  which  beset 
me,  from  the  sins  which  accuse  me.  He  did  not  multiply  words,  and  men  never 
do  so  when  they  are  in  downright  earnest.  He  did  not  multiply  objects,  and  men 
seldom  do  so  when  they  are  intent  upon  the  one  thing  needful :  "  save  me  "  was  his 
one  and  only  prayer.  "And  I  shall  keep  thy  testimonies."  This  was  his  great  object 
in  desiring  salvation,  that  he  might  be  able  to  continue  in  a  blameless  life  of 
obedience  to  God,  that  he  might  be  able  to  believe  the  witness  of  God,  and  also 
to  become  himself  a  witness  for  God.  It  is  a  great  thing  when  men  seek  salvation 
for  so  high  an  end.  He  did  not  ask  to  be  delivered  that  he  might  sin  with  impunity  ; 
his  cry  was  to  be  delivered  from  sin  itself.  He  had  vowed  to  keep  the  statutes 
or  laws,  here  he  resolves  to  keep  the  testimonies  or  doctrines,  and  so  to  be  sound 
of  head  as  well  as  clean  of  hand.  Salvation  brings  all  these  good  things  in  its  train. 
David  had  no  idea  of  a  salvation  which  would  allow  him  to  live  in  sin,  or  abide 
in  error  :  he  knew  right  well  that  there  is  no  saving  a  man  while  he  abides  in 
disobedience  and  ignorance. 

147. — "I  prevented  the  dawning  of  the  morning,  and  cried."  He  was  up  before 
the  sun,  and  began  his  pleadings  before  the  dew  began  to  leave  the  grass.  Whatever 
is  worth  doing  is  worth  doing  speedily.  This  is  the  third  time  that  he  mentions 
that  he  cried.  He  cried,  and  cried,  and  cried  again.  His  supplications  had  become 
so  frequent,  fervent,  and  intense,  that  he  might  hardly  be  said  to  be  doing  anything 
else  from  morning  to  night  but  crying  unto  his  God.  So  strong  was  his  desire  after 
salvation  that  he  could  not  rest  in  his  bed  ;  so  eagerly  did  he  seek  it  that  at  the 
first  possible  moment  he  was  on  his  knees.  "/  hoped  in  thy  word."  Hope  is  a 
very  powerful  means  of  strengthening  us  in  prayer.  Who  would  pray  if  he 
had  no  hope  that  God  would  hear  him  ?  Who  would  not  pray  when  he  has  a  good 
hope  of  a  blessed  issue  to  his  entreaties  ?  His  hope  was  fixed  upon  God's  word, 
and  this  is  a  sure  anchorage,  because  God  is  true,  and  in  no  case  has  he  ever  run 
back  from  his  promise,  or  altered  the  thing  that  has  gone  forth  from  his  mouth. 
He  who  is  diligent  in  prayer  will  never  be  destitute  of  hope.  Observe  that  as  the 
early  bird  gets  the  worm,  so  the  early  prayer  is  soon  refreshed  with  hope. 

148. — "Mine  eyes  prevent  the  night  watches."  Or  rather,  the  watches.  Before 
the  watchman  cried  the  hour,  he  was  crying  to  God.  He  did  not  need  to  be  informed 
as  to  how  the  hours  were  flying,  for  every  hour  his  heart  was  flying  towards  heaven. 
He  began  the  day  with  prayer,  and  he  continued  in  prayer  through  the  watches 
of  the  day,  and  the  watches  of  the  night.  The  soldiers  changed  guard,  but  David 
did  not  change  his  holy  occupation.  Specially,  however,  at  night  did  he  keep  his 
eyes  open,  and  drive  away  sleep,  that  he  might  maintain  communion  with  his  God. 
He  worshipped  on  from  watch  to  watch  as  travellers  journey  from  stage  to  stage. 
"That  I  might  meditate  in  thy  word."  This  had  become  meat  and  drink  to  him. 
Meditation  was  the  food  of  his  hope,  and  the  solace  of  his  sorrow  :  the  one  theme 
upon  which  his  thoughts  ran  was  that  blessed  "  word  "  which  he  continually 
mentions,  and  in  which  his  heart  rejoices.  He  preferred  study  to  slumber  ;  and 
he  learned  to  forego  his  necessary  sleep  for  much  more  necessary  devotion.  It  is 
instructive  to  find  meditation  so  constantly  connected  with  fervent  prayer:  it  is 
the  fuel  which  sustains  the  flame.  How  rare  an  article  is  it  in  these  days. 

149. — "Hear  my  voice  according  unto  thy  lovingkindness."  Men  find  it  very  helpful 
to  use  their  voices  in  prayer  ;  it  is  difficult  long  to  maintain  the  intensity  of  devotion 
unless  we  hear  ourselves  speak  ;  hence  David  at  length  broke  through  his  silence, 
arose  from  his  quiet  meditations,  and  began  crying  with  voice  as  well  as  heart  unto 
the  Lord  his  God.  Note,  that  he  does  not  plead  his  own  deservings,  nor  for  a  moment 
appeal  for  payment  of  a  debt  on  account  of  merit ;  he  takes  the  free-grace  way, 
and  puts  it,  "  according  unto  thy  lovingkindness."  When  God  hears  prayer 
according  to  his  lovingkindness  he  overlooks  all  the  imperfections  of  the  prayer, 
he  forgets  the  sinfulness  of  the  offerer,  and  in  pitying  love  he  grants  the  desire  though 


PSALM    ONE   HUNDRED   AND   NINETEEN— VERSES   145  TO   152.     403 

the  suppliant  be  unworthy.  It  is  according  to  God's  lovingkindness  to  answer 
speedily,  to  answer  frequently,  to  answer  abundantly,  yea,  exceeding  abundantly 
above  all  that  we  ask  or  even  think.  Lovingkindness  is  one  of  the  sweeteat  words 
in  our  language.  Kindness  has  much  in  it  that  is  most  precious,  but  lovingkindness 
is  doubly  dear  ;  it  is  the  cream  of  kindness.  "O  LORD,  quicken  me  according  to  thy 
judgment."  This  is  another  of  David's  wise  and  ardent  prayers.  He  first  cried, 
"  Save  me  ;  "  then,  "  Hear  me  ;  "  and  now,  "  Quicken  me."  This  is  often  the  very 
best  way  of  delivering  us  from  trouble, — to  give  us  more  life  that  we  may  escape 
from  death  ;  and  to  add  more  strength  to  that  life  that  we  may  not  be  overloaded 
with  its  burdens.  Observe,  that  he  asks  to  receive  quickening  according  to  God's 
judgment,  that  is,  in  such  a  way  as  should  be  consistent  with  infinite  wisdom  and 
prudence.  God's  methods  of  communicating  greater  vigour  to  our  spiritual  life 
are  exceedingly  wise  ;  it  would  probably  be  in  vain  for  us  to  attempt  to  understand 
them  ;  and  it  will  be  our  wisdom  to  wish  to  receive  grace,  not  according  to  our 
notion  of  how  it  should  come  to  us,  but  according  to  God's  heavenly  method  of 
bestowing  it.  It  is  his  prerogative  to  make  alive  as  well  as  to  kill,  and  that  sovereign 
act  is  best  left  to  his  infallible  judgment.  Hath  he  not  already  given  us  to  have 
life  more  and  more  abundantly  ?  "  Wherein  he  hath  abounded  toward  us  in  all 
wisdom  and  prudence." 

150. — "They  draw  nigh  that  follow  after  mischief."  He  could  hear  their  footfalls 
close  behind  him.  They  are  not  following  him  for  his  benefit,  but  for  his  hurt, 
and  therefore  the  sound  of  their  approach  is  to  be  dreaded.  They  are  not  prose 
cuting  a  good  object,  but  persecuting  a  good  man.  As  if  they  had  not  enough 
mischief  in  their  own  hearts,  they  are  hunting  after  more.  He  sees  them  going  a 
steeple-chase  over  hedge  and  ditch  in  order  to  bring  mischief  to  himself,  and  he 
points  them  out  to  God,  and  entreats  the  Lord  to  fix  his  eyes  upon  them,  and  deal 
with  them  to  their  confusion.  They  were  already  upon  him,  and  he  was  almost 
in  their  grip,  and  therefore  he  cries  the  more  earnestly.  "They  are  far  from  thy  law." 
A  mischievous  life  cannot  be  an  obedient  one.  Before  these  men  could  become 
persecutors  of  David  they  were  obliged  to  get  away  from  the  restraints  of  God's 
law.  They  could  not  hate  a  saint  and  yet  love  the  law.  Those  who  keep  God's 
law  neither  do  harm  to  themselves  nor  to  others.  Sin  is  the  greatest  mischief  in 
the  world.  David  mentions  this  to  the  Lord  in  prayer,  feeling  some  kind  of  comfort 
in  the  fact  that  those  who  hated  him  hated  God  also,  and  found  it  needful  to  get 
away  from  God  before  they  could  be  free  to  act  their  cruel  parts  towards  himself. 
When  we  know  that  our  enemies  are  God's  enemies,  and  ours  because  they  are  his, 
we  may  well  take  comfort  to  ourselves. 

151.  "Thou  art  near,  O  LORD."     Near  as  the  enemy  might  be,  God  was  nearer  : 
this  is  one  of  the  choicest  comforts  of  the  persecuted  child  of  God.     The  Lord  is 
near  to  hear  our  cries,  and  to  speedily  afford  us  succour.     He  is  near  to  chase  away 
our  enemies,  and  to  give  us  rest  and  peace.     "And  all  thy  commandments  are  truth." 
God  neither  commands  a  lie,  nor  lies  in  his  commands.     Virtue  is  truth  in  action, 
and  this  is  what  God  commands.     Sin  is  falsehood  in  action,  and  this  is  what  God 
forbids.     If  all  God's  commands  are  truth,  then  the  true  man  will  be  glad  to  keep 
near  to  them,  and  therein  he  will  find  the  true  God  near  him.     This  sentence  will 
be  the  persecuted  man's  protection  from  the  false  hearts  that  seek  to  do  him  mischief: 
God  is  near  and  God  is  true,  therefore  his  people  are  safe.     If  at  any  time  we  fall 
into  danger  through  keeping  the  commands  of  God  we  need  not  suppose  that  we 
have  acted  unwisely  :    we  may,  on  the  contrary,  be  quite  sure  that  we  are  in  the 
right  way  ;    for  God's  precepts  are  right  and  true.     It  is  for  this  very  reason  that 
wicked  men  assail  us  :    they  hate  the  truth,  and  therefore  hate  those  who  do  the 
truth.     Their   opposition   may   be   our   consolation  ;     while   God's   presence   upon 
our  side  is  our  glory  and  delight. 

152.  "Concerning  thy  testimonies,  I  have  known  of  old  that  thou  hast  founded  them 
for  ever."     David  found  of  old  that  God  had  founded  them  of  old,  and  that  they 
would  stand  firm  throughout  all  ages.     It  is  a  very  blessed  thing  to  be  so  early 
taught  of  God  that  we  know  substantial  doctrines  even  from  our  youth.     Those 
who  think  that  David  was  a  young  man  when  he  wrote  this  Psalm  will  find  it  rather 
difficult  to  reconcile  this  verse  with  the  theory  ;   it  is  much  more  probable  that  he 
was  now  grown  grey,  and  was  looking  back  upon  what  he  had  known  long  before. 
He  knew  at  the  very  first  that  the  doctrines  of  God's  word  were  settled  before  the 
world  began,  that  they  had  never  altered,  and  never  could  by  any  possibility  be 
altered.     He  had  begun  by  building  on  a  rock,  by  seeing  that  God's  testimonies 


404  EXPOSITIONS    OF    THE    PSALMS. 

were  "  founded,"  that  is,  grounded,  laid  as  foundations,  settled  and  established  ; 
and  that  with  a  view  to  all  the  ages  that  should  come,  during  all  the  changes  that 
should  intervene.  It  was  because  David  knew  this  that  he  had  such  confidence 
in  prayer,  and  was  so  importunate  in  it.  It  is  sweet  to  plead  immutable  promises 
with  an  immutable  God.  It  was  because  of  this  that  David  learned  to  hope  :  a 
man  cannot  have  much  expectation  from  a  changing  friend,  but  he  may  well  have 
confidence  in  a  God  who  cannot  change.  It  was  because  of  this  that  he  delighted 
in  being  near  the  Lord,  for  it  is  a  most  blessed  thing  to  keep  up  close  intercourse 
with  a  Friend  who  never  varies.  Let  those  who  choose  follow  at  the  heels  of  the 
modern  school  and  look  for  fresh  light  to  break  forth  which  will  put  the  old  light 
out  of  countenance  ;  we  are  satisfied  with  the  truth  which  is  old  as  the  hills  and 
as  fixed  as  the  great  mountains.  Let  "  cultured  intellects  "  invent  another  god,  more 
gentle  and  effeminate  than  the  God  of  Abraham  ;  we  are  well  content  to  worship 
Jehovah,  who  is  eternally  the  same.  Things  everlastingly  established  are  the  joy 
of  established  saints.  Bubbles  please  boys,  but  men  prize  those  things  which  are 
solid  and  substantial,  with  a  foundation  and  a  bottom  to  them  which  will  bear  the 
test  of  ages. 


PSALM   ONE  HUNDRED   AND   NINETEEN— VERSES   145  TO   152.     405 


NOTES   ON    VERSES    145    TO    152. 

Verse  145. — "/  cried  with  my  whole  heart."  As  a  man  cries  most  loudly  when 
he  cries  with  all  his  mouth  opened  ;  so  a  man  prays  most  effectually  when  he  prays 
with  his  whole  heart.  Neither  doth  this  speech  declare  only  the  fervency  of  his 
affection  ;  but  it  imports  also  that  it  was  a  great  thing  which  he  sought  from  God 
And  thou,  when  thou  prayest,  pray  for  great  things  ;  for  things  enduring,  not  for 
things  perishing  :  pray  not  for  silver,  it  is  but  rust  ;  nor  for  gold,  it  is  but  metal  ; 
nor  for  possessions,  they  are  but  earth.  Such  prayer  ascends  not  to  God.  He  is  a 
great  God,  and  esteems  himself  dishonoured  when  great  things  with  great  affection 
are  not  sought  from  him. —  William  Cowper 

Verse  145. — "/  cried  with  my  whole  heart."  In  all  your  c'ocet  duties  God  looks 
first  and  most  to  your  hearts  :  "  My  son,  give  me  thine  heart  "  :  Prov.  xxiii.  26. 
It  is  not  a  piece,  it  is  not  a  corner  of  the  heart,  Jiat  will  satisfy  the  Maker  of  the 
heart  ;  the  heart  is  a  treasure,  a  bed  of  spices,  a  royal  throne  wherein  he  delights. 
God  looks  not  at  the  elegancy  of  your  prayers,  to  see  how  neat  they  are  ;  nor  yet 
at  the  geometry  of  your  prayers,  to  see  how  long  they  are  ;  nor  yet  at  the  arithmetic 
of  your  prayers,  to  see  how  many  they  are  ;  nor  yef:  at  'he  music  of  your  prayers, 
nor  yet  at  the  sweetness  of  your  voice,  nor  yet  at  the  logic  of  your  prayers  ;  but 
at  the  sincerity  of  your  prayers,  how  hearty  they  are.  There  is  no  prayer  acknow 
ledged,  approved,  accepted,  recorded,  or  rewarded  by  God,  but  that  wherein  the 
heart  is  sincerely  and  wholly.  The  true  mother  would  not  have  the  child  divided. 
God  loves  a  broken  and  a  contrite  heart,  so  he  loathes  a  divided  heart :  Ps.  li.  17  ; 
James  i.  8.  God  neither  loves  halting  nor  halving  ;  he  will  be  served  truly  and 
totally.  The  royal  law  is,  "  Thou  shalt  love  and  serve  the  Lord  thy  God  with  all 
they  heart,  and  with  all  thy  soul."  Among  the  heathens,  when  the  beasts  were  cut 
up  for  sacrifice,  the  first  thing  the  priest  looked  upon  was  the  heart,  and  if  the  heart 
was  naught,  the  sacrifice  was  rejected.  Verily,  God  rejects  all  those  sacrifices  wherein 
the  heart  is  not.  Prayer  without  the  heart  is  but  as  sounding  brass  or  a  tinkling 
cymbal.  Prayer  is  only  lovely  and  weighty,  as  the  heart  is  in  it,  and  no  otherwise. 
It  is  not  lifting  up  of  the  voice,  nor  the  wringing  of  the  hands,  nor  the  beating  of  the 
breasts,  nor  an  affected  tone,  nor  studied  motions,  nor  seraphical  expressions, 
but  the  strrings  of  the  heart,  that  God  looks  at  in  prayer.  God  hears  no  more  than 
the  heart  speaks.  If  the  heart  be  dumb,  God  will  certainly  be  deaf.  No  prayer 
takes  with  God,  but  that  which  is  the  travail  of  the  heart. — Thomas  Brooks. 

Verse  146. — "I  cried  unto  thee."  The  distressed  soul  expresses  itself  in  strong 
cries  and  tears.  Of  old  they  cried  unto  the  Lord,  and  he  heard  them  in  their  distress. 
So  Israel  at  the  Red  Sea.  The  men  of  the  Reformation  thus  expressed  themselves 
in  earnest  prayer,  and  found  relief.  Luther  at  the  Diet  of  Worms,  when  remanded 
for  another  day,  spent  the  long  night  in  the  loud  utterance  of  prayer  that  he  might 
appear  for  his  Lord  before  an  august  earthly  assembly.  Our  reading  of  the 
covenanting  times  will  remind  us  of  many  instances  of  the  same.  We  may  think 
of  John  Welch,  going  into  his  garden  night  after  night,  in  a  night  covering,  and 
crying  to  the  Lord  to  grant  him  Scotland.  The  expression  of  prayer,  however,  is 
manifold  as  the  frame  of  the  spirit.  Intense  feeling  will  beget  strong  cries  in  prayer  ; 
but  prayer  that  is  uttered  under  realizing  views  of  our  gracious  God  will  be  mild, 
and  often  delivered  as  it  were  in  whispers.  So  was  Alexander  Peden  accustomed 

to  pray,  as  if  he  had  been  engaged  in  calm  converse  with  a  friend But  when 

the  feeling  is  intense,  when  wrath  lies  heavy  upon  us,  when  danger  is  apprehended 
as  near,  when  the  Lord  is  conceived  to  be  at  a  distance,  or  when  there  is  eager  desire 
after  immediate  attainment — in  all  these  cases  there  will  be  the  strong  cries.  Such 
seems  to  have  been  the  state  of  the  Psalmist's  mind  when  he  poured  forth  the 
expressive  utterance  of  this  part. — John  Stephen. 

Verse  146. — Brief  as  are  the  petitions,  the  whole  compass  of  language  could 
not  make  them  more  comprehensive.  "Hear  me."  The  Soul  is  in  earnest,  the 
whole  heart  is  engaged  in  the  "  cry."  "Save  me  " — includes  a  sinner's  whole  need — 
pardon,  acceptance,  access,  holiness,  strength,  comfort,  heaven, — all  in  one  word — 
Christ.  The  way  of  access  is  not  indeed  mentioned  in  these  short  ejaculations.  But 
it  is  always  implied  in  every  moment's  approach  and  address  to  the  throne  of  grace. 
"Hear  me  "  in  the  name  of  my  all-prevailing  Advocate.  "Save  me  "  through  him, 
whose  name  is  Jesus  the  Saviour. — Charles  Bridges. 


406  EXPOSITIONS    OF    THE    PSALMS. 

Verse  146. — "1  cried  unto  thee."  A  crying  prayer  pierces  the  depths  of  heaven. 
We  read  not  a  word  that  Moses  spake,  but  God  was  moved  by  his  cry.  Exod. 
xiv.  15.  It  means  not  an  obstreperous  noise,  but  melting  moans  of  heart.  Yet 
sometimes  the  sore  and  pinching  necessities  and  distresses  of  spirit  extort  even  vocal 
cries  not  displeasant  to  the  inclined  ears  of  God.  "  I  cried  unto  God  with  my  voice," 
says  David,  "  and  he  heard  me  out  of  his  holy  hill  "  :  Ps.  iii.  4.  And  this  encourages 
to  a  fresh  onset :  "  Hearken  unto  the  voice  of  my  cry,  my  King,  and  my  God  "  : 
Ps.  v.  2.  "  Give  ear  unto  my  cry  :  hold  not  thy  peace  at  my  tears  "  :  Ps.  xxxix.  12. 
Another  time  he  makes  the  cave  echo  with  his  cries.  "  I  cried,  I  cried.  Attend 
unto  my  cry,  for  I  am  brought  very  low." — Samuel  Lee  (1625 — 1691),  in  "The 
Morning  Exercises." 

Verse  146. — "/  cried  unto  thee  ;  save  me."  In  our  troubles,  we  must  have 
recourse  to  God,  and  sue  to  him  by  prayer  and  supplication  for  help  and  deliverance 
in  due  time  ;  because  he  is  the  author  of  our  trouble.  In  mercies  and  afflictions, 
our  business  lieth  not  with  men,  but  God  ;  by  humble  dealing  with  him  we  stop 
wrath  at  the  fountain-head  :  he  that  bindeth  us  must  loose  us  ;  he  is  at  the  upper 
end  of  causes,  and  whoever  be  the  instruments  of  our  trouble,  and  how  malicious 
soever,  God  is  the  party  with  whom  we  are  to  make  our  peace  ;  for  he  hath 
the  absolute  disposal  of  all  creatures,  and  will  have  us  to  acknowledge  the  dominion 
of  his  providence  and  our  dependence  upon  him.  In  treaties  of  peace  between 
two  warring  parties,  the  address  is  not  made  to  private  soldiers,  but  to  their  chief  : 
"  The  Lord  hath  taken  away,"  saith  Job  ;  "  When  he  giveth  quietness,  who  then 
can  make  trouble  ?  "  Job.  xxxiv.  29. — Thomas  Manton. 

Verse  146. — "Save  me,  and  1  shall  keep  thy  testimonies."  The  servants  of  God 
regard  life  itself  as  chiefly  desirable  on  account  of  the  opportnuity  which  it  affords 
for  serving  God  :  "  Save  me  that  I  might  keep  thy  testimonies,"  is  the  prayer  of  the 
believer  in  the  day  of  trouble  and  conflict.  "  To  me  to  live,"  says  he,  "  is  Christ, 
and  to  die  is  gain."  How  unlike  is  this  to  the  wicked  !  Their  whole  desire  in  the  day 
of  trouble  is  expended  on  the  wish  to  escape  calamity  ;  they  have  no  desire  to  be 
delivered  from  sin,  no  wish  to  be  conformed  to  God  ! — John  Morison. 

Verse  146. — "Save  me."  From  my  sins,  my  corruptions,  my  temptations,  all 
the  hindrances  that  lie  in  my  way,  that  I  may  "keep  thy  testimonies."  We  must 
cry  for  salvation,  not  that  we  may  have  the  ease  and  comfort  of  it,  but  that  we 
may  have  the  opportunity  of  serving  God  the  more  cheerfully. — Matthew  Henry. 

Verse  146. — God  hears  us,  that  we  should  hear  him. — Thomas  Manton. 

Verse  147. — "/  prevented  the  dawning  of  the  morning."  The  manner  of  speech 
is  to  be  marked.  He  saith  he  prevented  the  morning  watch,  thereby  declaring 
that  he  lived,  as  it  were,  in  a  strife  with  time,  careful  that  it  should  nor  overrun 
him.  He  knew  that  time  posts  away,  and  in  running  by  wearieth  man  to  dust 
and  ashes.  But  David  pressed  to  get  before  it,  by  doing  some  good  in  it,  before 
that  it  should  spur  away  from  him.  And  this  care  which  David  had  of  every  day, 
alas,  how  may  it  make  them  ashamed  who  have  no  care  of  a  whole  life  1  He  was 
afraid  to  lose  a  day  ;  they  take  no  thought  to  lose  months  and  years  without  doing 
good  in  them  :  yea,  having  spent  the  three  ages  of  their  life  in  vanity  and  licentious 
ness,  scarce  will  they  consecrate  their  old  and  decrepit  age  to  the  Lord. — William 
Cowper. 

Verse  147. — "/  prevented  the  dawning  of  the  morning,"  etc.  Those  that  make  a 
business  of  prayer  will  use  great  vigilancy  and  diligence  therein.  I  say,  that  make  a 
busl.iess  of  prayer  ;  others  that  use  it  as  a  compliment  and  customary  formality, 
will  not  be  thus  affected  ;  they  do  it  as  a  thing  by-the-by,  or  a  work  that  might 
well  be  spared,  and  do  not  look  upon  it  as  a  necessary  duty  ;  but  if  a  man's  heart  be 
in  it,  he  will  be  early  at  work,  and  follow  it  close,  morning  and  night :  his  business 
is  to  maintain  communion  with  God,  his  desires  will  not  let  him  sleep,  and  he  gets 
up  early  to  be  calling  upon  God.  "  But  unto  thee  have  I  cried,  O  Lord  :  and  in 
the  morning  shall  my  prayer  prevent  thee."  Ps.  Ixxxviii.  13.  Thus  will  good  men 
even  break  their  sleep  to  give  themselves  to  prayer,  and  calling  upon  the  name  of 
God. — Thomas  Manton. 

Verse  147. — "/  prevented  the  dawning  of  the  morning."  It  is  a  grievous  thing 
if  the  rays  of  the  rising  sun  find  thee  lazy  and  ashamed  in  thy  bed,  and  the  bright  light 
strike  on  eyes  still  weighed  down  with  slumbering  sloth.  Knowest  thou  not, 
O  man,  that  thou  owest  the  daily  first-fruits  of  thy  heart  and  voice  to  God  ?  Thou 
hast  a  daily  harvest,  a  daily  revenue.  The  Lord  Jesus  remained  all  night  in  prayer, 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   145  TO   152.     407 

not  that  he  needed  its  help,  but  putting  an  example  before  thee  to  imitate.  He 
spent  the  night  in  prayer  for  thee,  that  thou  mightest  learn  how  to  ask  for  thyself. 
Give  him  again,  therefore,  what  he  paid  for  thee. — Ambrose. 

Verse  147. — "/  prevented  the  dawning  of  the  morning."  David  was  a  good 
husband,  up  early  at  it :  at  night  he  was  late  at  this  duty  :  "  At  midnight  will  I  rise 
to  give  thanks  unto  thee  "  :  verse  62.  This  surely  was  his  meaning  when  he  said 
he  should  dwell  in  the  house  of  the  Lord  for  ever  ;  he  would  be  ever  in  the  house 

of  prayer I  wish  that  when  I  first  open  my  eyes  in  the  morning,  I  may  then, 

in  soul  ejaculatory  prayer,  open  my  heart  to  my  God,  that  at  night  prayer  may 
make  my  bed  soft,  and  lay  my  pillow  easy  ;  that  in  the  day-time  prayer  may 
perfume  my  clothes,  sweeten  my  food,  oil  the  wheels  of  my  particular  vocation, 
keep  me  company  upon  all  occasions,  and  gild  over  all  my  natural,  civil,  and  religious 
actions.  I  wish  that,  after  I  have  poured  out  my  prayer  in  the  name  of  Christ, 
according  to  the  will  of  God,  having  sowed  my  seed,  I  may  expect  a  crop,  looking 
earnestly  for  the  springing  of  it  up,  and  believing  assuredly  that  I  shall  reap  in 
time  if  I  faint  not. — George  Swinnock. 

Verse  147.  "/  prevented  the  dawning  of  the  morning."  Early  prayers  are 
undisturbed  by  the  agitating  cares  of  life,  and  resemble  the  sweet  melody  of  those 
birds  which  sing  loudest  and  sweetest  when  fewest  ears  are  open  to  listen  to  them. 
O  my  soul,  canst  thou  say  that  thou  hast  thus  "prevented  the  dawning  of  the  morning  " 
in  thy  approaches  to  God  ?  Has  the  desire  of  communion  with  heaven  raised  thee 
from  thy  slumbers,  shaken  off  thy  sloth,  and  carried  thee  to  thy  knees  I—John 
Morison. 

Verse  147.— "And  cried."  Here  is  a  repetition  of  the  same  prayer,  "I  cried" ; 
yea,  again  I  cried,  and  a  third  time,  "  I  prevented  the  dawning  of  the  morning,  and 
cried."  We  use  to  knock  at  a  door  thrice,  and  then  depart.  Our  Lord  Jesus 
"  prayed  the  third  time,  saying  the  same  words  "  (Matt.  xxvi.  44),  "  Father,  if  it 
be  possible,  let  this  cup  pass  from  me."  So  the  apostle  Paul  :  "  For  this  thing  I 
besought  the  Lord  thrice,  that  it  might  depart  from  me  "  :  2  Cor.  xii.  8.  So,  "  And 
he  stretched  himself  upon  the  child  three  times,  and  cried  unto  the  Lord,  and  said, 
O  Lord  my  God,  I  pray  thee,  let  this  child's  soul  come  into  him  again  "  :  1  Kings 
xvii.  21.  This,  it  seemeth,  was  the  time  in  which  they  expected  an  answer  in  weighty 
cases  ;  and  yet  I  will  not  confine  it  to  that  number  ;  for  here  we  are  to  reiterate 
our  petitions  for  one  and  the  same  thing  as  often  as  occasion  requireth,  till  it  be 
granted. —  Thomas  Manton. 

Verse  147. — Poets  have  delighted  to  sing  of  the  morning  as  "  Mother  of  the 
Dews,"  "  sowing  the  earth  with  orient  pearl";  and  many  of  the  saints  upstarting 
from  their  beds  at  the  first  blush  of  dawn  have  found  the  poetry  of  nature  to  be  the 
reality  of  grace  as  they  have  felt  the  dews  of  heaven  refreshing  their  spirit.  Hence 
morning  exercises  have  ever  been  dear  to  the  enlightened,  heaven-loving  souls, 
and  it  has  been  their  rule,  never  to  see  the  face  of  man  till  they  have  first  seen  the 
face  of  God.  The  breath  of  morn  redolent  of  the  smell  of  flowers  is  incense  offered 
by  earth  to  her  Creator,  and  living  men  should  never  let  the  dead  earth  excel  them  ; 
truly  living  men  tuning  their  hearts  for  song,  like  the  birds,  salute  the  radiant  mercy 
which  reveals  itself  in  the  east.  The  first  fresh  hour  of  every  morning  should  be 
dedicated  to  the  Lord  whose  mercy  gladdens  it  with  golden  light.  The  eye  of  day 
openeth  its  lids,  and  in  so  doing  opens  the  eyes  of  hosts  of  heaven-protected 
slumberers  ;  it  is  fitting  that  those  eyes  should  first  look  up  to  the  great  Father 
of  Lights,  the  fount  and  source  of  all  the  good  upon  which  the  sunlight  gleams. 
It  augurs  for  us  a  day  of  grace  when  we  begin  betimes  with  God  ;  the  sanctifying 
influence  of  the  season  spent  upon  the  mount  operates  upon  each  succeeding  hour. 
Morning  devotion  anchors  the  soul  so  that  it  will  not  very  readily  drift  far  away 
from  God  during  the  day  ;  it  perfumes  the  heart  so  that  it  smells  fragrant  with 
piety  until  nightfall ;  it  girds  up  the  soul's  garments  so  that  it  is  less  apt  to  stumble, 
and  feeds  all  its  powers  so  that  it  is  not  permitted  to  faint.  The  morning  is  the 
gate  of  the  day,  and  should  be  well  guarded  with  prayer.  It  is  one  end  of  the  thread 
on  which  the  day's  actions  are  strung,  and  should  be  well  knotted  with  devotion. 
If  we  felt  more  the  majesty  of  life  we  should  be  more  careful  of  its  mornings.  He 
who  rushes  from  his  bed  to  his  business  and  waiteth  not  to  worship,  is  as  foolish 
as  though  he  had  not  put  on  his  clothes,  or  cleansed  his  face,  and  as  unwise  as  though 
he  dashed  into  battle  without  arms  or  armour.  Be  it  ours  to  bathe  in  the  softly 
flowing  river  of  communion  with  God,  before  the  heat  of  the  wilderness  and  the 
burden  of  the  way  begin  to  oppress  us. — C.  H.  S. 


408  EXPOSITIONS    OF    THE    PSALMS. 

Verse  147. — "I  hoped  in  thy  word."  Even  if  there  should  not  be  actual  enjoyment, 
at  least  let  us  honour  God  by  the  spirit  of  expectancy. — Charles  Bridges. 

Verses  147,  148. — The  student  of  theology  and  the  minister  of  the  word  should 
begin  the  day  with  prayer,  and  this  chiefly  to  seek  from  God,  that  he  may  rightly 
understand  the  word  of  God,  and  be  able  to  teach  others. — Solomon  Gesner. 
Brethren,  note  this  1— C.  H.  S. 

Verses  147,  148. — See  here:  1.  That  David  was  an  early  riser,  which  perhaps 
contributed  to  his  eminency.  He  was  none  of  those  that  say,  "  Yet  a  little  sleep." 
2.  That  he  began  the  day  with  God  ;  the  first  thing  he  did  in  the  morning,  before 
he  admitted  any  business,  was  to  pray  ;  when  his  mind  was  most  fresh  and  in  the 
best  frame.  If  our  first  thoughts  uTthe  morning  be  of  God,  it  will  help  to  keep 
us  in  his  fear  all  the  day  long.  3.  That  his  mind  was  so  full  of  God  and  the  cares 
and  delights  of  his  religion,  that  a  little  sleep  served  his  turn,  even  in  "the  night- 
watches,"  when  he  awaked  from  his  first  sleep,  he  would  rather  meditate  and  pray, 
than  turn  him  and  go  to  sleep  again.  He  esteemed  the  words  of  God's  mouth  more 
than  his  necessary  repose,  which  we  can  as  ill  want  as  our  food  :  Job  xxiii.  21. 
4.  That  he  would  redeem  time  for  religious  exercises ;  he  was  full  of  business  all  day, 
but  that  will  excuse  no  man  from  secret  devotion  ;  it  is  better  to  take  time  from 
sleep,  as  David  did,  than  not  find  time  for  prayer.  And  this  is  our  comfort  when 
we  pray  in  the  night,  that  we  can  never  come  unseasonably  to  the  throne  of  grace, 
if  we  may  have  access  to  it  at  all  hours.  Baal  may  be  asleep,  but  Israel's  God 
never  slumbers,  nor  are  there  any  hours  in  which  he  may  not  be  spoken  with. — 
Matthew  Henry. 

Verse  148. — "Mine  eyes  prevent  the  night  watches,  that  I  might  meditate  in  thy 
word."  You  will  all  admit  that  this  is  the  language  of  an  ardent,  earnest,  and 
painstaking  student.  David  represents  himself  as  "  rising  early,  and  late  taking 
rest,"  on  purpose  that  he  might  employ  himself  in  the  study  of  God's  word.  "  He 
meditates  in  this  word,"  the  expression  implying  close  and  patient  thought ;  as  if 
there  were  much  in  the  word  which  was  not  to  be  detected  by  a  cursory  glance, 
and  which  required  the  strictest  application  both  of  the  head  and  the  heart. 

The  Bible  is  a  book  in  which  we  may  continually  meditate,  and  yet  not  exhaust 
its  contents.  When  David  expressed  himself  in  the  language  of  our  text,  Holy 
Writ — the  word  of  God — was  of  course  a  far  smaller  volume  than  it  now  is,  though, 
even  now,  the  Bible  is  far  from  a  large  book.  Yet  David  could  not,  so  to  speak, 
get  to  the  end  of  the  book.  He  might  have  been  studying  the  book  for  years, — 
nay,  we  are  sure  that  he  had  been, — and  yet,  as  though  he  were  just  entering  on  a 
new  course  of  reading,  with  volume  upon  volume  to  peruse,  he  must  rise  before 
day  to  prosecute  the  study.  ''Mine  eyes  prevent  the  night  watches,  that  I  might  meditate 
in  thy  word." 

The  same  remark  may  be  made  upon  precepts  which  enjoin  continued  study  of 
the  Bible.  Is  there  material  for  that  study  ?  Unless  there  be,  the  precepts  will 
become  out  of  place  ;  the  Scriptural  student  will  have  exhausted  the  Scriptures  ; 
and  what  is  he  to  do  then  ?  He  can  no  longer  obey  the  precepts,  and  the  precepts 
will  prove  that  they  cannot  have  been  made  for  perpetuity — for  the  men  of  all  ages 
and  all  conditions 

Here  is  a  servant  of  God,  who,  from  his  youth  upward,  has  been  diligent  in 
the  study  of  the  Bible.  Year  after  year  he  has  devoted  to  that  study,  and  yet 
the  Bible  is  but  a  single  volume,  and  that  not  a  large  volume.  "  Well,  then,"  you 
might  be  inclined  to  say,  "  the  study  must  surely  by  this  time  have  exhausted  the 
book  !  There  can  be  nothing  new  for  him  to  bring  out ;  nothing  which  he  has  not 
investigated  and  fathomed."  Ah,  how  you  mistake  the  Bible !  What  a  much  larger 
book  it  must  be  than  it  seems  I  In  place  of  having  exhausted  it,  the  royal  student 
speaks  as  though  there  were  more  work  before  him  than  he  knew  how  to  compass. 
"Mine  eyes  prevent  the  night  watches,  that  I  might  mediate  in  thy  word." — Henry 
Melvill. 

Verse  148. — "Mine  eyes  prevent  the  night  watches."  The  Hebrew  word  means  a 
watch — a  part  of  the  night,  so  called  from  military  watches,  or  a  dividing  of  the 
night  to  keep  guard.  The  idea  of  the  Psalmist  here  is,  that  he  anticipated  these 
regular  divisions  of  the  night  in  order  that  he  might  engage  in  devotion.  Instead 
of  waiting  for  their  return,  he  arose  for  prayer  before  they  recurred  ;  so  much  did 
his  heart  delight  in  the  service  of  God.  The  language  would  seem  to  be  that  of 
one  who  was  accustomed  to  pray  in  these  successive  "watches  "  of  the  night ;  the 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   145  TO   152.     409 

early,  the  middle,  and  the  dawn.  This  may  illustrate  what  occurs  in  the  life  of 
all  who  love  God.  They  will  have  regular  seasons  of  devotion,  but  they  will  often 
anticipate  those  seasons.  They  will  be  in  a  state  of  mind  which  prompts  them 
to  pray  ;  when  nothing  will  meet  their  state  of  mind  but  prayer  ;  and  when  they 
cannot  wait  for  the  regular  and  ordinary  season  of  devotion  ;  like  a  hungry  man, 
who  cannot  wait  for  the  usual  and  regular  hour  of  his  meals.  The  meaning  of  the 
phrase,  "Mine  eyes  prevent,"  is  that  he  awoke  before  the  usual  time  for  devotion. — 
Albert  Barnes. 

Verse  148. — "Mine  eyes  prevent  the  night  watches,"  etc.  His  former  purpose  is 
yet  continued,  declaring  his  indefatigable  perseverance  in  prayer.  Oh,  that  we 
could  learn  of  him  to  use  our  time  well  I  At  evening  he  lay  down  with  prayers 
and  tears  ;  at  midnight  he  rose  to  give  thanks  ;  he  got  up  before  the  morning  light 
to  call  upon  the  Lord.  This  is  to  imitate  the  life  of  angels,  who  ever  are  delighted 
to  behold  the  face  of  God,  singing  alway  a  new  song  without  wearying.  This  is 
to  begin  our  heaven  upon  earth  :  Oh,  that  we  could  alway  remember  it ! — William 
Cowper. 

Verse  148. — "Night  watches."  The  Jews,  like  the  Greeks  and  Romans,  divided 
the  night  into  military  watches  instead  of  hours,  each  watch  representing  the  period 
for  which  sentinels  or  pickets  remained  on  duty.  The  proper  Jewish  reckoning 
recognised  only  three  such  watches,  entitled  the  first,  or  "  beginning  of  the  watches  " 
(Lam.  ii.  19),  "  the  middle  watch  "  (Judg.  vii.  19),  and  "  the  morning  watch  " 
(Exod.  xiv.  24  ;  1  Sam.  xi.  11).  These  would  last  respectively  from  sunset  to 
10  p.m.  ;  from  10  p.m.  to  2  a.m.  ;  and  from  2  a.m.  to  sunrise.  It  has  been  contended 
by  Lightfoot  that  the  Jews  really  reckoned  four  watches,  three  only  of  which  were 
in  the  dead  of  the  night,  the  fourth  being  in  the  morning.  This,  however,  is  rendered 
improbable  by  the  use  of  the  term  "  middle,"  and  is  opposed  to  Rabbinical  authority. 
Subsequently  to  the  establishment  of  Roman  supremacy,  the  number  of  watches 
was  increased  to  four,  which  were  described  either  according  to  their  numerical 
order,  as  in  the  case  of  the  "  fourth  watch  "  (Matt.  xiv.  25),  or  by  the  terms  "  even, 
midnight,  cock-crowing,  and  morning "  (Mark  xiii.  35),  These  terminated 
respectively  at  9  p.m.,  midnight,  3  a.m.,  and  6  a.m.  Conformably  to  this,  the  guard 
of  soldiers  was  divided  into  four  relays  (Acts  xii.  4),  showing  that  the  Roman  regime 
was  followed  in  Herod's  army.  Watchmen  appear  to  have  patrolled  the  streets 
of  the  Jewish  towns  (Cant.  iii.  3 ;  v.  7;  Ps.  cxxvii.  1,  where  for  "  maketh  "  we  should 
substitute  "  watcheth "  ;  Ps.  cxxx.  6). — William  Latham  Bevan,  in  Smith's 
Dictionary  of  the  Bible,  1863. 

Verse  149. — "Quicken  me."  By  quickening  some  understand  restitution  to 
happiness  ;  for  a  calamitous  man  is  as  one  dead  and  buried  under  deep  and  heavy 
troubles,  and  his  recovery  is  a  life  from  the  dead,  or  a  reviving  from  the  grave  :  so 
quickening  seemeth  to  be  taken  in  Psalm  Ixxi.  20  :  "  Thou,  which  hast  shewed  me 
great  and  sore  troubles,  shalt  quicken  me  again  and  shalt  bring  me  up  again  from 
the  depths  of  the  earth." 

Others  understand  by  quickening,  the  renewing  and  increasing  in  him  the  vigour 
of  his  spiritual  life.  That  he  beggeth  that  God  would  revive,  increase,  and  preserve 
that  life,  which  he  had  already  given,  that  it  might  be  perfected  and  consummated 
in  glory.  That  he  might  be  ever  ready  to  bring  forth  the  habits  of  grace  into  acts. 
— Thomas  Manton. 

Verse  149. — "Judgment  "  is  sometimes  taken  for  the  execution  of  God's  threaten- 
ings  against  transgressors  ;  and  this  David  declares  :  "  Enter  not  into  judgment 
with  thy  servant  "  :  Ps.  cxliii.  2.  Sometime  it  is  taken  for  the  performance  of  his 
promises,  according  to  his  word  ;  and  this  David  desires  as  in  this  verse — William 
Cowper. 

Verse  150. — "They  are  far  from  thy  law."  Truly  it  should  greatly  comfort  all 
the  godly,  to  remember  that  such  as  are  their  enemies  are  God's  enemies  also. 
Since  they  are  far  from  the  obedience  of  God's  law,  what  marvel  they  be  also  far 
from  the  duty  of  love  which  they  owe  us  ?  It  may  content  us  to  want  that  comfort 
in  men  which  otherwise  we  might  and  would  have,  when  we  consider  that  God 
wants  his  glory  in  them.  Let  this  sustain  us  when  we  see  that  godless  men  are 
enemies  unto  us. — William  Cowper. 

Verse  150. — If  we  can  get  a  carnal  pillow  and  bolster  under  our  heads,  we  sleep 
and  dream  many  a  golden  dream  of  ease  and  safety.  Now,  God,  who  is  jealous 


410  EXPOSITIONS    OF    THE    PSALMS. 

of  our  trust,  will  not  let  us  alone,  and  therefore  will  put  us  upon  sharp  trials.  It 
is  not  faith,  but  sense,  we  live  upon  before  ;  that  is  faith,  if  we  can  depend  upon  God 
when  "  they  draw  near  that  follow  after  mischief  :  "  "I  will  not  be  afraid  of  ten 
thousands  of  people,  that  have  set  themselves  against  me  round  about  "  :  Ps.  iii.  6. 
A  danger  at  a  distance  is  but  imagined,  it  worketh  otherwise  when  it  is  at  hand. 
Christ  himself  had  other  thoughts  of  approaching  danger  than  danger  at  a  distance  : 
"  Now  is  my  soul  troubled  "  :  John  xii.  27.  This  vessel  of  pure  water  was  troubled, 
though  he  discovered  no  dross. — Thomas  Manton. 

Verses  150,  151. — Our  spiritual  enemies,  like  David's  earthly  persecutors,  are 
ever  present  and  active.  The  devouring  "  lion,"  or  the  insinuating  "  serpent  " 
is  "nigh  to  follow  after  mischief" ;  and  so  much  the  more  dangerous,  as  his  approaches 
are  invisible.  Nigh  also  is  a  tempting  ensnaring  world  ;  and  nearer  still,  a  lurking 
world  of  sin  within,  separating  us  from  communion  with  our  God.  But  in  turning 
habitually  and  immediately  to  our  stronghold,  we  can  enjoy  the  confidence — "Thou 
art  near,  0  Lord."  Though  "  the  High  and  Lofty  One,  whose  name  is  Holy  " — 
though  the  just  and  terrible  God,  yet  art  thou  made  nigh  to  thy  people,  and  they  to 
thee,  "  by  the  blood  of  the  cross."  And  thou  dost  manifest  thy  presence  to  them 
in  "  the  Son  of  thy  love." — Charles  Bridges. 

Verses  150,  151. — They  are  "nigh  "  to  persecute  and  destroy  me  ;  thou  art 
nigh,  O  Lord,  to  help  me. — J.  J.  Stewart  Perowne. 

Verses  150,  151. — "They  draw  nigh."  .  .  .  "Thou  art  near."  From  the  meditation 
of  his  enemies'  malice  he  returns  again  to  the  meditation  of  God's  mercy  ;  and  so 
it  is  expedient  for  us  to  do,  lest  the  number  and  greatness  and  maliciousness  of 
our  enemies  make  us  to  faint  when  we  look  unto  them.  It  is  good  that  we  should 
cast  our  eyes  upward  to  the  Lord  ;  then  shall  we  see  that  they  are  not  so  near  to 
hurt  us  as  the  Lord  our  God  is  near  to  help  us  ;  and  that  there  is  no  evil  in  them 
which  we  have  cause  to  fear,  but  we  shall  find  in  our  God  a  contrary  good  sufficient 
to  preserve  us.  Otherwise  we  could  not  endure,  if  when  Satan  and  his  instruments 
come  near  to  pursue  us,  the  Lord  were  not  near  to  protect  us. —  William  Cowper. 

Verse  151. — "Thou  art  near,  O  LORD." — How  sweetly  and  how  often  has  this 
thought  been  brought  home  to  some  forsaken  and  forgotten  one  !  "  When  my 
father  and  my  mother  forsake  me,  the  Lord  will  take  me  up,"  was  the  comfort 
of  one  in  that  deep  affliction.  And  in  the  first  outbreaking  of  the  heart,  how 
sweetly  has  the  conviction  come,  like  some  whisper  of  peace,  "  I  am  with  thee  !  " 
And  I  have  no  doubt  that  many  and  many  a  time  in  those  hours  of  solitary  prayer, 
when  before  the  dawning  of  the  morning,  and  before  the  night  watches,  or  the  Psalmist 
arose  at  midnight  to  commune  with  God,  when  no  voice  broke  on  the  stillness,  and 
every  sound  was  hushed  save  the  beating  of  his  own  heart,  then  had  David  heard  the 
whisper  of  God's  Holy  Spirit,  "I  am  near,"  "  Fear  not,  I  am  with  thee." — Barton 
Bouchier. 

Verse  151. — "Thou  art  near,  O  LORD."  This  was  once  man's  greatest  blessing, 
and  source  of  sweetest  consolation.  It  was  the  fairest  flower  which  grew  in  Paradise  ; 
but  sin  withered  it,  the  flower  faded,  it  drooped,  it  died.  Gen.  iii.  8  ;  iv.  16.  It 
must  be  so  once  more  ;  the  flower  must  once  again  bloom,  again  it  must  revive  ; 
even  upon  earth  must  it  blossom,  or  in  heaven  it  will  never  put  forth  its  fragrance. 

"Thou  art  near."  Even  in  thy  works  of  creation,  in  the  sun  in  his  glory,  in  the 
moon  in  her  softness,  gleaming  in  the  firmament,  I  see  thee.  In  the  balm  of  this 
fragrant  air,  in  the  light  of  this  cheerful  day,  in  the  redolence  of  these  shrubs  around 
me,  whose  flowery  tops,  as  they  drink  in  the  soft  and  gentle  shower  as  it  falls,  seem 
to  breathe  forth  a  fresh  perfume  in  gratitude  to  him  who  sends  it.  In  the  melody 
of  these  birds  which  fill  the  air  with  their  songs,  thou,  O  Lord,  art  near.  I  perceive 
thee  not  with  my  bodily  eyes,  although  by  these  I  discern  thy  workmanship,  and 
with  the  eye  of  the  mind  behold  thee  in  thy  works,  a  present  God. 

"Thou  art  near."  Even  in  the  book  of  thy  providence,  dark  and  mysterious 
though  it  be,  I  see  thee.  There  do  I  read  thy  wisdom,  as  developed  in  thy  world, 
thy  church,  thy  saints,  thy  servant  before  thee ;  the  wisdom  that  guides,  the 
wisdom  that  guards,  the  wisdom  that  bestows,  the  wisdom  that  encourages,  the 
wisdom  that  corrects,  that  kills  and  makes  alive.  There  do  I  read  thy  power,  thy 
justice,  thy  faithfulness,  thy  holiness,  thy  love. 

But  it  is  in  thy  Son,  thy  beloved  Son,  that  I  most  clearly  and  distinctly  see 
thee  as  near.  If  in  creation,  if  in  providence,  thou  art  near,  in  him  thou  art  very 
near,  O  Lord.  Near  as  a  sin-forgiving  God.  Rom.  viii.  1.  Near  as  a  promise- 


PSALM   ONE   HUNDRED  AND   NINETEEN— VERSES   145  TO   152.     411 

keeping  God.  2  Cor.  i.  20.  Near  as  a  prayer-hearing  God.  John  xvi.  20  ;  Ps. 
cxlv.  18.  Near  as  a  covenant-keeping  God.  Heb.  viii.  10.  Near  as  a  gracious, 
tender  Father.  John  xx.  17. 

"Thou  art  near,  0  LORD."  O  that  I  might  live  in  the  constant  sense  of  thy 
nearness  to  me  !  How  often,  far  too  often,  alas,  do  I  seem  quite  to  forget  it  I 

Art  thou  near  ?  Then  may  I  realizingly  remember,  that  by  the  blood  of  thy 
dear  Son,  and  by  that  alone,  have  I  been  brought  nigh  (Eph.  ii.  13)  ;  that  it  required 
nothing  less  than  the  stoop  of  Deity,  and  the  sufferings  and  death  of  his  perfect 
humanity,  to  remove  those  hindrances  which  interposed  between  a  holy  God  and 
an  unholy  creature.  Oh,  to  walk  before  thee  with  a  grateful  spirit,  and  with  a 
broken,  contrite  heart  1 

Art  thou  near  ?  Then  may  I  walk  as  before  thee,  as  seeing  thee,  in  holy  fear, 
In  filial  love,  in  simple  faith,  in  child-like  confidence.  Gen.  xvii.  1.  When  sin 
would  tempt  and  solicit  indulgence,  when  the  world  presents  some  new  allurement, 
when  Satan  would  take  advantage  of  constitution,  society,  circumstances,  oh,  that  I 
may  ever  remember  "Thou  art  near." 

If  my  dearest  comforts  droop  and  die,  if  friends  are  cool,  if  the  bonds  once  the 
firmest,  the  closest,  the  tenderest,  are  torn  asunder,  and  dissevered,  yet  may  I 
still  remember,  "Thou  art  near,  O  Lord,"  and  not  afar  off.  And  when  the  solemn 
moment  shall  come,  when  heart  and  flesh  shall  fail,  when  all  earthly  things  are 
seen  with  a  dying  eye,  when  I  hear  thee  say,  "  Thou  must  die,  and  not  live,"  then, 
oh  then  may  I  remember,  with  all  the  composedness  of  faith,  and  all  the  liveliness 
of  hope,  and  all  the  ardour  of  love,  "Thou  art  near,  O  LORD." — James  Harrington 
Evans,  1785—1849. 

Verse  151. — "All  thy  commandments  are  truth."  His  meaning  is, — Albeit,  O 
Lord,  the  evil  will  of  wicked  men  follows  me  because  I  follow  thee  ;  yet  I  know 
thy  commandments  are  true,  and  that  it  is  not  possible  that  thou  canst  desert  or 
fail  thy  servants  who  stand  to  the  maintenance  of  thy  word.  Then,  ye  see,  David's 
comfort  in  trouble  was  not  in  any  presumptuous  conceit  of  his  own  wisdom  or  strength 
but  in  the  truth  of  God's  promises,  which  he  was  persuaded  could  not  fail  him.  And 
here  also  he  makes  a  secret  opposition  between  the  word  of  the  Lord  and  the  word 
of  his  enemies.  Sometimes  men  command,  but  without  reason  ;  sometimes  they 
threaten,  but  without  effect.  Herod's  commanding,  Rabshakeh's  railing,  Jezebel's 
proud  boasting  against  Elijah,  may  prove  this.  But  as  to  the  Lord  our  God  he  is 
alway  better  than  his  word,  and  his  servants  shall  find  more  in  his  performance 
hereafter  than  now  they  can  perceive  in  his  promise  :  like  as  his  enemies  should 
find  more  weight  in  his  judgments  than  now  they  can  apprehend  in  his  threatenings. 
— William  Cowper. 

Verse  152. — This  portion  of  our  Psalm  endeth  with  the  triumph  of  faith  over  all 
dangers  and  temptations.  "Concerning  thy  testimonies,"  the  revelations  of  thy 
will,  thy  counsels  for  the  salvation  of  thy  servants,  "/  have  known  of  old,"  by  faith, 
and  by  my  own  experience,  as  well  as  that  of  others,  "that  thou  hast  founded  them 
for  ever  "  ;  they  are  unalterable  and  everlasting  as  the  attributes  of  their  great 
Author,  and  can  never  fail  those  who  rely  upon  them,  in  time  or  in  eternity. — George 
Home. 

Verse  152. — "I  have  known  of  old."  It  was  not  a  late  persuasion,  or  a  thing 
that  he  was  now  to  learn  ;  he  always  knew  it  since  he  knew  anything  of  God,  that 
God  had  owned  his  word  as  the  constant  rule  of  his  proceedings  with  creatures, 
in  that  God  had  so  often  made  good  his  word  to  him,  not  only  by  present  and  late, 
but  by  old  and  ancient  experiences.  Well,  then,  David's  persuasion  of  the  truth 
and  unchangeableness  of  the  word  was  not  a  sudden  humour  or  a  present  fit,  or  a 
persuasion  of  a  few  days'  standing  ;  but  he  was  confirmed  in  it  by  long  experience. 
One  or  two  experiences  had  been  no  trial  of  the  truth  of  the  word,  they  might  seem 
but  a  good  hit ;  but  his  word  ever  proveth  true,  not  once  or  twice,  but  always  ; 
what  we  say  "  of  old,"  the  Septuagint  reads  KO.T  apxbs,  "  from  the  beginnings  "  ; 
that  is,  either — 1.  From  my  tender  years.  Timothy  knew  the  Scriptures  from  a 
child  (2  Tim.  iii.  15)  ;  so  David  very  young  was  acquainted  with  God  and  his  truth. 
2.  Or,  from  the  first  time  that  he  began  to  be  serious,  or  to  mind  the  word  in  good 
earnest,  or  to  be  a  student  either  in  God's  word  or  works,  by  comparing  providences 
and  promises,  he  found  concerning  his  testimonies  that  "God  had  founded  them  for 
ever."  3.  Lastly,  "of  old  "  may  be  what  I  have  heard  of  all  foregoing  ages,  their 
experience  as  well  as  mine  :  "  Our  fathers  trusted  in  thee  :  they  trusted,  and  thou 


412  EXPOSITIONS    OF    THE    PSALMS. 

didst  deliver  them.     They  cried  unto  thee,  and  were  delivered:    they  tiusted  in 
thee,  and  were  not  confounded  :  "  Ps.  xxii.  4,  5. — Thomas  Manton. 

Verse  152. — Let  us  mark  this  eternal  basis  of  "  the  testimonies  of  God."  The 
whole  plan  of  redemption  was  emphatically  "founded  for  ever  "  :  the  Saviour  was 
"foreordained  before  the  foundation  of  the  world."  The  people  of  God  were  "chosen 
in  Christ  before  the  world  began  !  "  The  great  Author  "declares  the  end  from  the 
beginning,"  and  thus  clears  his  dispensations  from  any  charge  of  mutability  or 
contingency.  Every  event  in  the  church  is  fixed,  permitted,  and  provided  for — 
not  in  the  passing  moment  of  time,  but  in  the  counsels  of  eternity.  When,  therefore, 
the  testimonies  set  forth  God's  faithful  engagements  with  his  people  of  old,  the 
recollection  that  they  are  "founded  for  ever  "  gives  us  a  present  and  unchangeable 
interest  in  them.  And  when  we  see  that  they  are  grounded  upon  the  oath  and 
promise  of  God — the  two  "  immutable  things,  in  which  it  is  impossible  for  God  to 
lie  " — we  may  truly  "  have  strong  consolation  "  in  venturing  every  hope  for  eternity 
upon  this  rock  ;  nor  need  we  be  dismayed  to  see  all  our  earthly  dependencies — 
"  the  world,  and  the  lust,  and  the  fashion  of  it — passing  away  "  before  us. — Charles 
Bridges. 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   153   TO   160. 


EXPOSITION    OF   VERSES    153    TO    160. 

/CONSIDER   mine  affliction,  and   deliver  me  :    for  I  do   not  forget    thy 
^     law. 

154  Plead  my  cause,  and  deliver  me  :   quicken  me  according  to  thy  word. 

155  Salvation  is  far  from  the  wicked  :    for  they  seek  not  thy  statutes. 

156  Great  are  thy  tender  mercies,  O  LORD  :    quicken  me  according  to 
thy  judgments. 

157  Many  are  my  persecutors  and  mine  enemies  ;    yet  do  I  not  decline 
from  thy  testimonies. 

158  I  beheld  the  transgressors,  and  was  grieved  ;   because  they  kept  not 
thy  word. 

159  Consider  how  I  love  thy  precepts  :    quicken  me,  O  LORD,  according 
to  thy  lovingkindness. 

160  Thy  word  is  true  from  the  beginning  :  and  every  one  of  thy  righteous 
judgments  endureth  for  ever. 

In  this  section  the  Psalmist  seems  to  draw  still  nearer  to  God  in  prayer,  and 
to  state  his  case  and  to  invoke  the  divine  help  with  more  of  boldness  and  expectation. 
It  is  a  pleading  passage,  and  the  key-word  of  it  is,  "  Consider."  With  much  boldness 
he  pleads  his  intimate  union  with  the  Lord's  cause  as  a  reason  why  he  should  be 
aided.  The  special  aid  that  he  seeks  is  personal  quickening,  for  which  he  cries 
to  the  Lord  again  and  again. 

153.  "Consider  mine  affliction,  and  deliver  me."  The  writer  has  a  good  case, 
though  it  be  a  grievous  one,  and  he  is  ready,  yea  anxious,  to  submit  it  to  the  divine 
arbitration.  His  matters  are  right,  and  he  is  ready  to  lay  them  before  the  supreme 
court.  His  manner  is  that  of  one  who  feels  safe  at  the  throne.  Yet  there  is  no 
impatience  :  he  does  not  ask  for  hasty  action,  but  for  consideration.  In  effect 
he  cries — "  Look  into  my  grief,  and  see  whether  I  do  not  need  to  be  delivered.  From 
my  sorrowful  condition  judge  as  to  the  proper  method  and  time  for  my  rescue." 
The  Psalmist  desires  two  things,  and  these  two  things  blended  :  first,  a  full  considera 
tion  of  his  sorrow  ;  secondly,  deliverance  ;  and,  then,  that  this  deliverance  should 
come  with  a  consideration  of  his  affliction.  It  should  be  the  desire  of  every  gracious 
man  who  is  in  adversity  that  the  Lord  should  look  upon  his  need,  and  relieve  it 
in  such  a  way  as  shall  be  most  for  the  divine  glory,  and  for  his  own  benefit.  The 
words,  "  mine  affliction,"  are  picturesque  ;  they  seem  to  portion  of!  a  special  spot 
of  woe  as  the  writer's  own  inheritance  :  he  possesses  it  as  no  one  else  had  ever  done, 
and  he  begs  the  Lord  to  have  that  special  spot  under  his  eye  :  even  as  a  husbandman 
looking  over  all  his  fields  may  yet  take  double  care  of  a  certain  selected  plot.  His 
prayer  is  eminently  practical,  for  he  seeks  to  be  delivered  ;  that  is,  brought  out  of 
the  trouble  and  preserved  from  sustaining  any  serious  damage  by  it.  For  God 
to  consider  is  to  act  in  due  season  :  men  consider  and  do  nothing  ;  but  such  is 
never  the  case  with  out  God.  "For  /  do  not  forget  thy  law."  His  affliction  was  not 
sufficient,  with  all  its  bitterness,  to  drive  out  of  his  mind  the  memory  of  God's  law  ; 
nor  could  it  lead  him  to  act  contrary  to  the  divine  command.  He  forgot  prosperity, 
but  he  did  not  forget  obedience.  This  is  a  good  plea  when  it  can  be  honestly  urged. 
If  we  are  kept  faithful  to  God's  law  we  may  be  sure  that  God  will  remain  faithful 
to  his  promise.  If  we  do  not  forget  his  law  the  Lord  will  not  forget  us.  He  will 
not  long  leave  that  man  in  trouble  whose  only  fear  in  trouble  is  lest  he  should  leave 
the  way  of  right. 

154. — "Plead  my  cause,  and  deliver  me."  In  the  last  verse  he  had  prayed, 
"  Deliver  me,"  and  here  he  specifies  one  method  in  which  that  deliverance  might  be 
vouchsafed,  namely,  by  the  advocacy  of  his  cause.  In  providence  the  Lord  has  many 
ways  of  clearing  the  slandered  of  the  accusations  brought  against  them.  He  can 


414  EXPOSITIONS    OF    THE    PSALMS. 

make  it  manifest  to  all  that  they  have  been  belied,  and  in  this  way  he  can  practically 
plead  their  cause.  He  can,  moreover,  raise  up  friends  for  the  godly  who  will  leave 
no  stone  unturned  till  their  characters  are  cleared  ;  or  he  can  smite  their  enemies 
with  such  fearfulness  of  heart  that  they  will  be  forced  to  confess  their  falsehood, 
and  thus  the  righteous  will  be  delivered  without  the  striking  of  a  blow.  Alexander 
reads  it,  "  Strive  my  strife,  and  redeem  me  " — that  is,  stand  in  my  stead,  bear 
my  burden,  fight  my  fight,  pay  my  price,  and  bring  me  out  to  liberty.  When  we 
feel  ourselves  dumb  before  the  foe,  here  is  a  prayer  made  to  our  hand.  What  a 
comfort  that  if  we  sin  we  have  an  advocate,  and  if  we  do  not  sin  the  same  pleader 
is  engaged  on  our  side.  "Quicken  me."  We  had  this  prayer  in  the  last  section, 
and  we  shall  have  it  again  and  again  in  this.  It  is  a  desire  which  cannot  be  too 
often  felt  and  expressed.  As  the  soul  is  the  centre  of  everything,  so  to  be  quickened 
is  the  central  blessing.  It  means  more  love,  more  grace,  more  faith,  more  courage, 
more  strength,  and  if  we  get  these  we  can  hold  up  our  heads  before  our  adversaries. 
God  alone  can  give  this  quickening  ;  but  to  the  Lord  and  giver  of  life  the  work 
is  easy  enough,  and  he  delights  to  perform  it.  "According  to  thy  word."  David 
had  found  such  a  blessing  among  the  promised  things,  or  at  least  he  perceived  that 
it  was  according  to  the  general  tenor  of  God's  word  that  tried  believers  should  be 
quickened  and  brought  up  again  from  the  dust  of  the  earth  ;  therefore  he  pleads 
the  word,  and  desires  the  Lord  to  act  to  him  according  to  the  usual  run  of  that 
word.  What  a  mighty  plea  is  this — "  according  to  thy  word."  No  gun  in  all 
our  arsenals  can  match  it. 

155. — "Salvation  is  far  from  the  wicked."  By  their  perseverance  in  evil  they 
have  almost  put  themselves  out  of  the  pale  of  hope.  They  talk  about  being  saved, 
but  they  cannot  have  known  anything  of  it  or  they  would  not  remain  wicked. 
Every  step  they  have  taken  in  the  path  of  evil  has  removed  them  further  from  the 
kingdom  of  grace  :  they  go  from  one  degree  of  hardness  to  another  till  their  hearts 
become  as  stone.  When  they  fall  into  trouble  it  will  be  irremediable.  Yet  they 
talk  big,  as  if  they  either  needed  no  salvation  or  could  save  themselves  whenever 
their  fancy  turned  that  way.  "For  they  seek  not  thy  statutes."  They  do  not 
endeavour  to  be  obedient,  but  quite  the  reverse  ;  they  seek  themselves,  they  seek 
evil,  and  therefore  they  never  find  the  way  of  peace  and  righteousness.  When  men 
have  broken  the  statutes  of  the  Lord  their  wisest  course  is  by  repentance  to  seek 
forgiveness^  and  by  faith  to  seek  salvation  :  then  salvation  is  near  them,  so  near 
them  that  they  shall  not  miss  it ;  but  when  the  wicked  continue  to  seek  after 
mischief,  salvation  is  set  further  and  further  from  them.  Salvation  and  God's 
statutes  go  together  :  those  who  are  saved  bv  the  King  of  grace  love  the  statutes 
of  the  King  of  glory. 

156.  This  verse  is  exceedingly  like  verse  one  hundred  and  forty-nine,  and  yet 
it  is  no  vain  repetition.  There  is  such  a  difference  in  the  main  idea  that  the  one 
verse  stands  out  distinct  from  the  other.  In  the  first  case  he  mentions  his  prayer, 
but  leaves  the  method  of  its  accomplishment  with  the  wisdom  or  judgment  of  God  ; 
while  here  he  pleads  no  prayer  of  his  own,  but  simply  the  mercies  of  the  Lord,  and 
begs  to  be  quickened  by  judgments  rather  than  to  be  left  to  spiritual  lethargy. 
We  may  take  it  for  granted  that  an  inspired  author  is  never  so  short  of  thought  as 
to  be  obliged  to  repeat  himself  :  where  we  think  we  have  the  same  idea  in  this  Psalm 
we  are  mislead  by  our  neglect  of  careful  study.  Each  verse  is  a  distinct  pearl. 
Each  blade  of  grass  in  this  field  has  its  own  drop  of  heavenly  dew.  "Great  are  thy 
tender  mercies,  O  LORD."  Here  the  Psalmist  pleads  the  largeness  of  God's  mercy, 
the  immensity  of  his  tender  love  ;  yea,  he  speaks  of  mercies — mercies  many,  mercies 
tender,  mercies  great ;  and  with  the  glorious  Jehovah  he  makes  this  a  plea  for  his 
one  leading  prayer,  the  prayer  for  quickening.  Quickening  is  a  great  and  tender 
mercy  ;  and  it  is  many  mercies  in  one.  Shall  one  so  greatly  good  permit  his  servant 
to  die  ?  Will  not  one  so  tender  breathe  new  life  into  him  ?  "Quicken  me  according 
to  thy  judgments."  A  measure  of  awakening  comes  with  the  judgments  of  God  ; 
they  are  startling  and  arousing  ;  and  hence  the  believer's  quickening  thereby. 
David  would  have  every  severe  stroke  sanctified  to  his  benefit,  as  well  as  every  tender 
mercy.  The  first  clause  of  this  verse  may  run,  "  Many,"  or,  "  manifold  are  thy 
compassions,  O  Jehovah."  This  he  remembers  in  connection  with  the  "  many 
persecutors  "  of  whom  he  will  speak  in  the  next  verse.  By  all  these  many  mercies 
he  pleads  for  enlivening  grace,  and  thus  he  has  many  strings  to  his  bow.  We  shall 
never  be  short  of  arguments  if  we  draw  them  from  God  himself,  and  urge  both  his 
mercies  and  his  judgments  as  reasons  for  our  quickening. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   153  TO   160.     415 

157. — "Many  are  my  persecutors  and  mine  enemies."  Those  who  actually  assail 
me,  or  who  secretly  abhor  me,  are  many.  He  sets  this  over  against  the  many  tender 
mercies  of  God.  It  seems  a  strange  thing  that  a  truly  godly  man,  as  David  was, 
should  have  many  enemies  ;  but  it  is  inevitable.  The  disciple  cannot  be  loved 
where  his  Master  is  hated.  The  seed  of  the  serpent  must  oppose  the  seed  of  the 
woman  :  it  is  their  nature.  "  Yet  do  I  not  decline  from  thy  testimonies."  He  did 
not  deviate  from  the  truth  of  God,  but  proceeded  in  the  straight  way,  however 
many  adversaries  might  endeavour  to  block  up  his  path.  Some  men  have  been 
led  astray  by  one  enemy,  but  here  is  a  saint  who  held  on  his  way  in  the  teeth  of 
many  persecutors.  There  is  enough  in  the  testimonies  of  God  to  recompense  us 
for  pushing  forward  against  all  the  hosts  that  may  combine  against  us.  So  long  as 
they  cannot  drive  or  draw  us  into  a  spiritual  decline  our  foes  have  done  us  no  great 
harm,  and  they  have  accomplished  nothing  by  their  malice.  If  we  do  not  decline 
they  are  defeated.  If  they  cannot  make  us  sin  they  have  missed  their  mark. 
Faithfulness  to  the  truth  is  victory  over  our  enemies. 

158. — "/  beheld  the  transgressors."  I  saw  the  traitors  ;  I  understood  their 
character,  their  object,  their  way,  and  their  end.  I  could  not  help  seeing  them, 
for  they  pushed  themselves  into  my  way.  As  I  was  obliged  to  see  them  I  fixed 
my  eyes  on  them,  to  learn  what  I  could  from  them.  "And  was  grieved."  I  was  sorry 
to  see  such  sinners.  I  was  sick  of  them,  disgusted  with  them,  I  could  not  endure 
them.  I  found  no  pleasure  in  them,  they  were  a  sad  sight  to  me,  however  fine  their 
clothing  or  witty  their  chattering.  Even  when  they  were  most  mirthful  a  sight 
of  them  made  my  heart  heavy  ;  I  could  not  tolerate  either  them  or  their  doings. 
"Because  they  kept  not  thy  word."  My  grief  was  occasioned  more  by  their  sin  against 
God  than  by  their  enmity  against  myself.  I  could  bear  their  evil  treatment  of  my 
words,  but  not  their  neglect  of  thy  word.  Thy  word  is  so  precious  to  me  that  those 
who  will  not  keep  it  move  me  to  indignation  ;  I  cannot  keep  the  company  of  those 
who  keep  not  God's  word.  That  they  should  have  no  love  for  me  is  a  trifle  ;  but 
to  despise  the  teaching  of  the  Lord  is  abominable. 

159. — "Consider,"  or  see,  "how  I  love  thy  precepts."  A  second  time  he  asks 
for  consideration.  As  he  said  before,  "  Consider  mine  affliction,"  so  now  he  says, 
"  Consider  mine  affection."  He  loved  the  precepts  of  God — loved  them  unspeakably 
— loved  them  so  as  to  be  grieved  with  those  who  did  not  love  them.  This  is  a  sure 
test :  many  there  are  who  have  a  warm  side  towards  the  promises,  but  as  for  the 
precepts,  they  cannot  endure  them.  The  Psalmist  so  loved  everything  that  was 
good  and  excellent  that  he  loved  all  God  had  commanded.  The  precepts  are  all 
of  them  wise  and  holy,  therefore  the  man  of  God  loved  them  extremely,  loved  to 
know  them,  to  think  of  them,  to  proclaim  them,  and  principally  to  practise  them. 
He  asked  the  Lord  to  remember  and  consider  this,  not  upon  the  ground  of  merit, 
but  that  it  should  serve  as  an  answer  to  the  slanderous  accusations  which  at  this 
time  were  the  great  sting  of  his  sorrow.  "Quicken  me,  O  LORD,  according  to  thy 
lovingkindness."  Here  he  comes  back  to  his  former  prayer,  "  Quicken  me  "  (v.  154), 
"  quicken  me  "  (v.  156).  "  Quicken  me."  He  prays  again  the  third  time,  using 
the  same  words.  We  may  understand  that  David  felt  like  one  who  was  half  stunned 
with  the  assaults  of  his  foes,  ready  to  faint  under  their  incessant  malice.  What 
he  wanted  was  revival,  restoration,  renewal  ;  therefore  he  pleaded  for  more  life, 
O  thou  who  didst  quicken  me  when  I  was  dead,  quicken  me  again  that  I  may  not 
return  to  the  dead  1  Quicken  me  that  I  may  outlive  the  blows  of  my  enemies, 
the  faintness  of  my  faith,  and  the  swooning  of  my  sorrow.  This  time  he  does  not 
say,  "  Quicken  me  according  to  thy  judgments,"  but  "  Quicken  me,  O  Lord,  according 
to  thy  lovingkindness."  This  is  the  great  gun  which  he  brings  up  last  to  the  conflict : 
it  is  his  ultimate  argument,  if  this  succeed  not  he  must  fail.  He  has  long  been 
knocking  at  mercy's  gate,  and  with  this  plea  he  strikes  his  heaviest  blow.  When 
he  had  fallen  into  great  sin  this  was  his  plea,  "  Have  mercy  upon  me,  O  God,  according 
to  thy  lovingkindness,"  and  now  that  he  is  in  great  trouble  he  flies  to  the  same 
effectual  reasoning.  Because  God  is  love  he  will  give  us  life  ;  because  he  is  kind 
he  will  again  kindle  the  heavenly  flame  within  us. 

160.  The  sweet  singer  finishes  up  this  section  in  the  same  way  as  the  last  by 
dwelling  upon  the  sureness  of  the  truth  of  God.  It  will  be  well  for  the  reader  to 
note  the  likeness  between  verses  144,  152,  and  the  present  one.  "Thy  word  is  true." 
Whatever  the  transgressors  may  say,  God  is  true,  and  his  word  is  true.  The  ungodly 
are  false,  but  God's  word  is  true.  They  charge  us  with  being  false,  but  our  solace 
is  that  God's  true  word  will  clear  us.  "From  the  beginning."  God's  word  has  been 


416  EXPOSITIONS    OF    THE    PSALMS. 

true  from  the  first  moment  in  which  it  was  spoken,  true  throughout  the  whole  of 
history,  true  to  us  from  the  instant  in  which  we  believed  it,  ay,  true  to  us  before  we 
were  true  to  it.  Some  read  it,  "  Thy  word  is  true  from  the  head  ;  "  true  as  a  whole, 
true  from  top  to  bottom.  Experience  had  taught  David  this  lesson,  and  experience 
is  teaching  us  the  same.  The  Scriptures  are  as  true  in  Genesis  as  in  Revelation, 
and  the  five  books  of  Moses  are  as  inspired  as  the  four  Gospels.  "And  every  one  of 
thy  righteous  judgments  endureth  for  ever."  That  which  thou  hast  decided  remains 
irreversible  in  every  case.  Against  the  decisions  of  the  Lord  no  writ  of  error  can 
be  demanded,  neither  will  there  ever  be  a  repealing  of  any  of  the  acts  of  his  sovereignty. 
There  is  not  one  single  mistake  either  in  the  word  of  God  or  in  the  providential 
dealings  of  God.  Neither  in  the  book  of  revelation  nor  of  providence  will  there  be 
any  need  to  put  a  single  note  of  errata.  The  Lord  has  nothing  to  regret  or  to  retract, 
nothing  to  amend  or  to  reverse.  All  God's  judgments,  decrees,  commands,  and 
purposes  are  righteous,  and  as  righteous  things  are  lasting  things,  every  one  of  them 
will  outlive  the  stars.  "  Till  heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  no 
wise  pass  from  the  law,  till  all  be  fulfilled."  God's  justice  endureth  for  ever.  This 
is  a  cheering  thought,  but  there  is  a  much  sweeter  one,  which  of  old  was  the  song  of 
the  priests  in  the  temple  ;  let  it  be  ours,  "  His  mercy  endureth  for  ever." 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   153  TO   160.      417 


NOTES   ON    VERSES    153   TO    160. 

Verse  153. — "Consider  mine  affliction,  and  deliver  me."  God  looks  upon  or 
considers  man  in  various  ways,  and  for  different  ends.  To  give  him  light ;  for 
"  as  Jesus  passed  by,  he  saw  a  man  which  was  blind  from  his  birth  "  (John  ix.  1). 
To  convert  him  ;  "  He  saw  a  man,  named  Matthew,  sitting  at  the  receipt  of  custom  : 
and  he  saith  unto  him,  Follow  me  "  (Matt.  ix.  9).  To  restore  him  ;  "  And  the 
Lord  turned,  and  looked  upon  Peter  "  (Luke  xxii.  61).  To  deliver  him  ;  "  I  have 
surely  seen  the  affliction  of  my  people  which  are  in  Egypt  "  (Exod.  iii.  7).  To 
advance  him  ;  "  He  hath  regarded  the  low  estate  of  his  handmaiden  "  (Luke  i.  48)  : 
and  to  reward  him  ;  "  The  Lord  had  respect  unto  Abel  and  to  his  offering  " 
(Gen.  iv.  4). — Hugo  (circa  1120),  in  Neale  and  Littledale. 

Verse  153. — "Consider  mine  affliction,  and  deliver  me."  We  must  pray  that 
God  will  help  and  deliver  us,  not  after  the  device  of  our  own  brains,  but  after  such 
wise  as  seemeth  best  unto  his  tender  wisdom,  or  else  that  he  will  mitigate  our  pain, 
that  our  weakness  may  not  utterly  faint.  Like  as  a  sick  person,  although  he  doubt 
nothing  of  the  faithfulness  and  tenderness  of  his  physician,  yet,  for  all  that,  desireth 
him  to  handle  his  wound  as  tenderly  as  possible,  even  so  may  we  call  upon  God, 
that,  if  it  be  not  against  his  honour  and  glory,  he  will  vouchsafe  to  give  some  mitiga 
tion  of  the  pain. — Otho  Wermullerus. 

Verse  153. — "Consider  mine  affliction."  These  prayers  of  David  are  penned  with 
such  heavenly  wisdom  that  they  are  convenient  for  the  state  of  the  whole  church, 
and  every  member  thereof.  The  church  is  the  bush  that  burneth  with  fire,  but 
cannot  be  consumed  ;  every  member  thereof  beareth  a  part  of  the  cross  of  Christ  ; 
they  are  never  without  some  affliction,  for  which  they  have  need  to  pray  with 
David,  "Behold  mine  affliction." 

We  know  that  in  afflictions  it  is  some  comfort  to  us  to  have  our  crosses  known 
to  those  of  whom  we  are  assured  that  they  love  us  :  it  mitigates  our  dolour  when 
they  mourn  with  us,  albeit  they  be  not  able  to  help  us.  But  the  Christian  hath 
a  more  solid  comfort ;  to  wit,  that  in  all  his  troubles  the  Lord  beholds  him  ;  like 
a  king,  rejoicing  to  see  his  own  servant  wrestle  with  the  enemy.  He  looks  on  with 
a  merciful  eye,  pitying  the  infirmity  of  his  own,  when  he  sees  it ;  and  with  a  powerful 
hand  ready  to  help  them.  But  because  many  a  time  the  cloud  of  our  corruption 
cometh  between  the  Lord  and  us,  and  lets  us  not  see  his  helping  hand,  nor  his  loving 
face  looking  upon  us,  we  have  need  to  pray  at  such  times  with  David,  "Behold  mine 
affliction." — William  Cowper. 

Verse  154. — "Plead  my  cause,  and  deliver  me,"  etc.  Albeit  the  godly  under 
persecution  have  a  good  cause,  yet  they  cannot  plead  it  except  God  the  Redeemer 
show  himself  as  Advocate  for  them  ;  therefore  prayeth  the  Psalmist,  "Plead  my 
cause." 

When  God  the  Redeemer  pleadeth  a  man's  cause,  he  doth  it  to  purpose  and 
effectually  :  "Plead  my  cause,  and  deliver  me." 

Except  the  Lord's  clients  shall  find  new  influence  from  God  from  time  to  time 
in  their  troubles,  they  are  but  as  dead  men  in  their  exercise  ;  for,  "Quicken  me  " 
importeth  this. 

Till  we  find  lively  encouragement  given  to  us  in  trouble  we  must  adhere  to  the 
word  of  promise  :  "Quicken  me  according  to  thy  word." 

What  the  believer  hath  need  of,  that  God  hath  not  only  a  will  to  supply,  but 
also  an  office  to  attend  it,  and  power  to  effectuate  it,  as  here  he  hath  the  office  of 
an  Advocate  and  of  a  powerful  Redeemer  also,  wherein  the  believer  may  confidently 
give  him  daily  employment,  as  he  needeth  :  "Plead  my  cause,  and  deliver  me  :  quicken 
me  according  to  thy  word." — David  Dickson. 

Verse  154. — "Plead  my  cause,  and  deliver  me,"  etc.  He  now  supposes  himself 
to  be  arraigned  before  the  tribunal  of  men,  as  he  certainly  was  in  their  general  charges 
against  him  ;  arraigned,  too,  in  his  helplessness,  without  a  name,  without  state  ; 
in  such  way  as  one  disowned  would  be  arraigned.  He  prays  the  Lord  to  come 
in  and  plead  his  cause  ;  so  should  he  be  redeemed  ;  for  this  is  the  import  of  the 
original.  As  it  were,  he  regards  himself  as  one  sold  to  corrupt  judges,  or  at  all 
events,  as  one  that  has  lost  his  standing  in  society  in  the  estimation  of  men.  But 
if  the  Lord  will  come,  and  maintain  the  cause  of  his  servant,  his  servant  shall  be 
redeemed  indeed.  There  is  good  confidence  in  this  prayer  ;  the  man  of  God  is 
VOL.  v.  27 


418  EXPOSITIONS    OF    THE    PSALMS. 

acquainted  with  the  way  of  the  Lord,  and  he  makes  his  believing  application.  O  how 
much  do  we  need  to  know  the  Lord's  righteous  character  in  our  seasons  of  great 
distress  I  Now  the  Lord  pleads  the  cause  of  his  own  by  the  power  of  the  truth  ; 
he  pleads  it  also  in  his  providences  of  divers  kinds  ;  he  acts  upon  the  hearts,  and 
the  hopes,  and  the  fears  of  men  ;  and  in  many  wondrous  ways  he  pleads  his  people's 
cause.  He  redeems  his  saints  from  all  evil ;  and  if  not  altogether  from  all  evil  in 
this  world,  certainly  from  all  evil  as  concerns  the  world  to  come. — John  Stephen. 

Verse  154. — "Plead  my  cause,  and  deliver  me,"  etc.  In  this  verse  are  three 
requests,  and  all  backed  with  one  and  the  same  argument.  In  the  first,  he  intimateth 
the  right  of  his  cause,  and  that  he  was  unjustly  vexed  by  wicked  men  ;  therefore, 
as  burdened  with  their  calumnies,  he  desireth  God  to  undertake  his  defence  :  "Plead 
my  cause."  In  the  second,  he  representeth  the  misery  and  helplessness  of  his  con 
dition  ;  therefore,  as  oppressed  by  violence,  he  saith,  "Deliver  me ;  "  or,  as  the 
words  will  bear,  Redeem  me.  In  the  third,  his  own  weakness,  and  readiness  to 
faint  under  this  burden  ;  therefore  he  saith,  "Quicken  me." 

Or,  in  short,  with  respect  to  the  injustice  of  his  adversaries,  "Plead  my  cause  ;  " 
with  respect  to  the  misery  of  his  condition,  "Deliver  me  ;  "  with  respect  to  the 
weakness  and  imbecility  of  his  own  heart,  "Quicken  me."  .  .  . 

The  reason  and  ground  of  asking,  "According  to  thy  word."  This  last  clause 
must  be  applied  to  all  the  branches  of  the  prayer  :  "  Plead  my  cause,"  "  according 
to  thy  word ; "  "  deliver  me,"  "  according  to  thy  word ; "  "  quicken  me,"  "  according 
to  thy  word  :  "  for  God  in  his  word  engageth  for  all :  to  be  advocate,  Redeemer, 
and  fountain  of  life.  The  word  that  David  buildeth  upon  was  found  either  in  the 
general  promises  made  to  them  that  kept  the  law,  or  in  some  particular  promise 
made  to  himself  by  the  prophets  of  that  time. — Thomas  Manton. 

Verse  154. — "Plead  my  cause,  and  deliver  me."  A  wicked  woman  once  brought 
against  Dr.  Payson  an  accusation,  under  circumstances  which  seemed  to  render  it 
impossible  that  he  should  escape.  She  was  in  the  same  packet,  in  which,  many 
months  before,  he  had  gone  to  Boston.  For  a  time,  it  seemed  almost  certain  that 
his  character  would  be  ruined.  He  was  cut  off  from  all  resource  except  the  throne 
of  grace.  He  felt  that  his  only  hope  was  in  God  ;  and  to  him  he  addressed  his 
fervent  prayer.  He  was  heard  by  the  Defender  of  the  innocent.  A  "  compunctious 
visiting  "  induced  the  wretched  woman  to  confess  that  the  whole  was  a  malicious 
slander. — From  Asa  Cummings'  Memoir  of  Edward  Payson. 

Verse  154. — "Plead  my  cause."  I  do  not  know  that  David  meant,  by  calling 
upon  God  to  plead  his  cause,  anything  more  than  that  he  should  vindicate  his 
innocence,  and  make  it  manifest  to  all,  by  delivering  him  out  of  the  hand  of  all  his 
enemies  ;  but  whether  he  had  an  ulterior  reference  or  no,  the  word  powerfully 
and  sweetly  recalls  to  every  Christian  heart  him  who  was  indeed  to  be  the  Advocate 
for  poor  sinners,  even  Jesus  Christ  the  righteous,  who  is  the  propitiation  for  our 
sins. — Barton  Bouchier. 

Verse  154. — "Plead  my  cause."  The  children  of  this  world  are  wiser  in  their 
generation  than  the  children  of  God.  Which  made  David  here  pray  to  God  that 
he  would  plead  his  cause,  and  be  his  Advocate  against  all  their  policies.  He  trusted 
not  to  the  equity  of  his  own  cause,  but  to  the  Lord.  From  whence  we  gather,  that 
the  cause  why  our  oppressors  prevail  oft  against  us  is,  because  we  trust  too  much 
in  our  own  wits,  and  lean  too  much  upon  our  own  inventions  ;  opposing  subtilty 
to  subtilty,  one  evil  device  to  another,  matching  and  maintaining  policy  by  policy, 
and  not  committing  our  cause  to  God.-  -Abraham  Wright. 

Verse  154. — "Deliver."  Not  as  in  verse  153,  but  a  word  meaning  to  redeem 
or  to  save  by  avenging.  The  corresponding  particle  is  rendered  redeemer,  avenger, 
revenger,  kinsman,  near  kinsman,  next  kinsman. — William  S.  Plumer. 

Verse  154. — "Quicken  me."  Here,  again,  we  are  called  to  consider  the  bearing 
of  the  pious  mind.  Ever  and  anon,  the  great  desire  of  the  man  of  God  is  to  advance 
in  the  divine  life.  He  makes  spiritual  gain  of  everything.  He  seeks  his  goodly 
pearls  out  of  strange  conditions  ;  the  reason  is,  his  heart  is  in  these  things. 
Deliverance  from  temporal  evil,  deliverance  from  spiritual  evil,  both  were  sought ; 
but  along  with  these,  ever  does  the  man  of  God  take  up  the  prayer  to  be  quickened. 
Certainly  we  may  understand  him  as  seeking  life.  Such  is  the  import  of  the 
phraseology  ;  but  in  a  man  like  David,  the  life  he  seeks  must  be  the  highest.  He 
desires  spiritual  life  above  all  things  ;  he  wants  to  get  more  into  a  blessed  assimila 
tion  to  God,  that  so  he  may  enjoy  the  highest  good.  So  pants  the  heaven-born 
soul.  .  .  .  Give  the  believer  this,  and  this  will  set  him  above  all  the  ills  of  life.  And 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   153   TO   160.     419 

this  and  all  good  had  been  promised  in  the  word.  So  he  prays,  "Quicken  me  according 
to  thy  word."  He  goes  upon  the  word  for  everything  ;  he  cannot  be  self-deceived 
there.  Judge  of  yourselves,  my  brethren,  by  your  spiritual  aspirations.  Nothing 
less  will  prove  you  to  be  of  the  Lord's  redeemed. — John  Stephen. 

Verses  154,  156,  159. — "Quicken  me."  Pray  to  be  quickened,  as  the  Psalmist 
often  does,  and  look  unto  Jesus,  who  is  a  quickening  spirit :  1  Cor.  xv.  45.  "  The 
first  man  Adam  was  made  a  living  soul  ;  the  last  Adam  was  made  a  quickening 
spirit."  As  he  has  given  you  life,  so  he  is  ready  to  give  it  more  and  more  abun 
dantly  ;  this  will  make  you  to  live  to  him,  and  to  be  unweariedly  active  for  him. — 
Nathanael  Vincent,  in  "A  Present  for  such  as  have  been  Sick  and  Recovered,"  1693. 

Verse  155. — "Salvation  is  far  from  the  wicked."  The  Lord  is  almighty  to  pardon  ; 
but  he  will  not  us«  it  for  thee  an  impenitent  sinner.  Thou  hast  not  a  friend  on 
the  bench,  not  an  attribute  in  all  God's  name  will  speak  for  thee.  Mercy  itself 
will  sit  and  vote  with  the  rest  of  its  fellow-attributes  for  thy  damnation.  God 
is  able  to  save  and  help  in  a  time  of  need,  but  upon  what  acquaintance  is  it  that 
thou  art  so  bold  with  God,  as  to  expect  his  saving  arm  to  be  stretched  forth  for  thee  ? 
Though  a  man  rise  at  midnight  to  let  in  a  child  that  cries  and  knocks  at  his  door, 
yet  he  will  not  take  so  much  pains  for  a  dog  that  lies  howling  there.  This  presents 
thy  condition,  sinner,  sad  enough,  yet  this  is  to  tell  thy  story  fairest ;  for  that 
almighty  power  of  God  which  is  engaged  for  the  believer's  salvation,  is  as  deeply 
obliged  to  bring  thee  to  thy  execution  and  damnation.  What  greater  tie  than  an 
oath  ?  God  himself  is  under  an  oath  to  be  the  destruction  of  every  impenitent 
soul.  That  oath  which  God  sware  in  his  wrath  against  the  unbelieving  Israelites, 
that  they  should  not  enter  into  his  rest,  concerns  every  unbeliever  to  the  end  of 
the  world.  In  the  name  of  God  consider,  were  it  but  the  oath  of  a  man,  or  a  com 
pany  of  men  that,  like  those  in  the  Acts,  should  swear  to  be  the  death  of  such  an 
one,  and  thou  wert  the  man,  would  it  not  fill  thee  with  fear  and  trembling,  night 
and  day,  and  take  away  the  quiet  of  thy  life,  till  they  were  made  thy  friends  ?  What 
then  are  their  pillows  stuffed  with,  who  can  sleep  so  soundly  without  any  horror 
or  amazement,  though  they  be  told  that  the  almighty  God  is  under  an  oath  of 
damning  them  body  and  soul,  without  timely  repentance  ? — William  Gurnall. 

Verse  155. — "Salvation  "  !  What  music  is  there  in  that  word,  music  that  never 
tires,  but  is  always  new,  that  always  rouses  yet  always  rests  us  !  It  holds  in  itself 
all  that  our  hearts  would  say.  It  is  sweet  vigour  to  us  in  the  morning,  and  in  the 
evening  it  is  contented  peace.  It  is  a  song  that  is  always  singing  itself  deep  down 
in  the  delighted  soul.  Angelic  ears  are  ravished  by  it  up  in  heaven  ;  and  our 
Eternal  Father  himself  listens  to  it  with  adorable  complacency.  It  is  sweet  even 
to  him  out  of  whose  mind  is  the  music  of  a  thousand  worlds.  To  be  saved  1  What 
is  it  to  be  saved  in  the  fullest  and  utmost  meaning  ?  Who  can  tell  ?  Eye  hath 
not  seen,  nor  ear  heard.  It  is  a  rescue,  and  from  such  a  shipwreck  1  It  is  a  rest, 
and  in  such  an  unimaginable  home  1  It  is  to  lie  down  for  ever  in  the  bosom  of 
God,  in  an  endless  rapture  of  insatiable  contentment. — Frederick  William  Faber, 
1853. 

Verses  155,  156. — "Salvation  is  far  from  the  wicked."  "Great  are  thy  tender 
mercies,  O  LORD."  When  the  godly  do  think  and  speak  of  the  damnable  condition 
of  the  wicked,  they  should  not  be  senseless  of  their  own  ill  deserving,  nor  of  God's 
grace  which  hath  made  the  difference  between  the  wicked  and  them. — David  Dickson. 

Verse  156. — "Great  are  thy  tender  mercies,  O  LORD."  Two  epithets  he  ascribes 
to  God's  mercies  ;  first,  he  calls  them  "great,"  and  then  he  calls  them  "tender  " 
mercies.  They  are  great  in  many  respects  :  for  continuance,  they  endure  for  ever  ; 
for  largeness,  they  reach  unto  the  heavens,  and  are  higher  than  they  ;  yea,  they 
are  above  all  the  works  of  God.  And  this  is  for  the  comfort  of  poor  sinners,  whose 
sins  are  many  and  great :  let  them  not  despair  ;  his  mercies  are  greater  and  more ; 
for  since  they  are  greater  than  all  his  works,  how  much  more  greater  than  thou  and 

all  thy  sinful  works  1 The  other  epithet  he  gives  them  is,  that  they  are 

"tender  "  mercies  ;  because  the  Lord  is  easy  to  be  entreated  ;  for  he  is  slow  unto 
wrath,  but  ready  to  show  mercy.  S.  James  saith  that  the  wisdom  which  is  from 
above  is  "  gentle,  peaceable,  easy  to  be  entreated."  If  his  grace  in  his  children 
make  them  gentle  and  easy  to  be  entreated,  what  shall  we  think  of  himself  ? 
Since  he  will  have  such  pity  In  us  poor  creatures,  that  seventy  times  seven  times 
in  the  day  he  will  have  us  to  forgive  the  offences  of  our  brethren  ;  Oh,  what  pity 


420  EXPOSITIONS    OF    THE    PSALMS. 

and  compassion  abound  in  himself  1  Thus  we  see  our  comfort  is  increased  ;  that 
as  his  mercies  are  great,  so  are  they  tender  ;  easily  obtained,  where  they  are  earnestly 
craved. — William  Cowper. 

Verse  156. — The  Psalmist,  when  speaking  of  the  wretched  condition  of  "the 
wicked,"  is  naturally  led  to  adore  the  mercies  of  the  Lord  which  had  "  made  him  to 
differ."  For  indeed  to  this  source  alone  must  we  trace  the  distinction  between 
us  and  them. — Charles  Bridges. 

Verse  157. — "Persecutors."  A  participle  from  the  verb  rendered  pursue,  chase. 
"Enemies,"  as  in  verse  139,  the  authors  of  my  distress.  Until  men  are  hunted 
and  hounded  by  many  enemies,  who  for  the  time  have  power,  and  are  withal  fierce 
and  to  some  extent  unscrupulous,  they  can  have  but  a  faint  conception  of  the 
anguish  of  the  prophet  when  he  experienced  the  evils  noted  in  this  verse.  Yet  they 
did  not  move  him  from  his  constancy  and  integrity. — William  S.  Plumer. 

Verse  158. — "I  beheld  the  trangressors,  and  was  grieved."  Celerinus  in  Cyprian's 
Epistles,  acquaints  a  friend  with  his  great  grief  for  the  apostasy  of  a  woman  through 
fear  of  persecution  ;  which  afflicted  him  so  much,  that  at  the  feast  of  Easter  (the 
Queen  of  feasts  in  the  primitive  church)  he  wept  night  and  day,  and  resolved  never 
to  know  a  moment's  delight,  till  through  the  mercy  of  God  she  should  be  recovered. 
— Charles  Bridges. 

Verse  158. — "/  beheld  the  transgressors,  and  was  grieved."  Oh,  if  you  have  the 
hearts  of  Christians  or  of  men  in  you,  let  them  yearn  towards  your  poor  ignorant, 
ungodly  neighbours.  Alas,  there  is  but  a  step  betwixt  them  and  death  and  hell : 
many  hundred  diseases  are  waiting  ready  to  seize  on  them,  and  if  they  die 
unregenerate  they  are  lost  for  ever.  Have  you  hearts  of  rock,  that  cannot  pity 
men  in  such  a  case  as  this  ?  If  you  believe  not  the  word  of  God,  and  the  danger 
of  sinners,  why  are  you  Christians  yourselves  ?  If  you  do  believe  it,  why  do  you 
not  bestir  yourself  to  the  helping  of  others  ?  Do  you  not  care  who  is  damned,  so 
you  be  saved  ?  If  so,  you  have  sufficient  cause  to  pity  yourselves,  for  it  is  a  frame 
of  spirit  utterly  inconsistent  with  grace  :  should  you  not  rather  say,  as  the  lepers 
of  Samaria,  Is  it  not  a  day  of  glad  tidings,  and  do  we  sit  still  and  hold  our  peace  ? 
2  Kings  vii.  9.  Hath  God  had  so  much  mercy  on  you,  and  will  you  ha\e  no  mercy 
on  your  poor  neighbours  ?  You  need  not  go  far  to  find  objects  for  your  pity  : 
look  but  into  your  streets,  or  into  the  next  house  to  you,  and  you  will  probably 
find  some.  Have  you  never  an  ignorant,  an  unregenerate  neighbour  that  sets  his 
heart  on  things  below,  and  neglecteth  eternity  ?  What  blessed  place  do  you  live 
in,  where  there  is  none  such  ?  If  there  be  not  some  of  them  in  thine  own  family, 
it  is  well ;  and  yet  art  thou  silent  ?  Dost  thou  live  close  by  them,  or  meet  them 
in  the  streets,  or  labour  with  them,  or  travel  with  them,  or  sit  and  talk  with  them, 
and  say  nothing  to  them  of  their  souls,  or  the  life  to  come  ?  If  their  houses 
were  on  fire,  thou  wouldst  run  and  help  them  ;  and  wilt  thou  not  help  them  when 
their  souls  are  almost  at  the  fire  of  hell  ?  If  thou  knewest  but  a  remedy  for  their 
diseases  thou  wouldst  tell  it  them,  or  else  thou  wouldst  judge  thyself  guilty  of  their 
death. — Richard  Baxter  (1615 — 1691),  in  "The  Saints'  Everlasting  Rest." 

Verse  158. — "Grieved,  because  they  kept  not  thy  law."  I  never  thought  the  world 
had  been  so  wicked,  when  the  Gospel  began,  as  now  I  see  it  is  ;  I  rather  hoped 
that  every  one  would  have  leaped  for  joy  to  have  found  himself  freed  from  the 
filth  of  the  Pope,  from  his  lamentable  molestations  of  poor  troubled  consciences, 
and  that  through  Christ  they  would  by  faith  obtain  the  celestial  treasure  they  sought 
after  before  with  such  vast  cost  and  labour,  though  in  vain.  And  especially 
I  thought  the  bishops  and  universities  would  with  joy  of  heart  have  received  the 
true  doctrines  ;  but  I  have  been  lamentably  deceived.  Moses  and  Jeremiah,  too, 
complained  they  had  been  deceived. — Martin  Luther. 

Verse  158. — "Grieved."  The  word  that  is  here  translated  "grieved  "  is  from 
katat,  that  signifies  to  loathe,  abhor,  and  contend.  I  beheld  the  transgressors, 
and  I  loathed  them  ;  I  beheld  the  transgressors,  and  I  abhorred  them  ;  I  beheld 
the  transgressors,  and  I  contended  with  them  ;  but  not  so  much  because  they  were 
mine  enemies,  as  because  they  were  thine. — Thomas  Brooks. 

Verse  158. — The  day  when  I  first  met  Colonel  Gardiner  at  Leicester,  I  happened 
to  preach  a  lecture  from  Ps.  cxix.  158  :  "/  beheld  the  transgressors,  and  was  grieved ; 
because,  they  kepi  not  thy  word."  I  was  large  in  describing  that  mixture  of  indignation 
and  grief,  strongly  expressed  by  the  original  word  there,  with  which  a  good  man 


PSALM  ONE  HUNDRED  AND   NINETEEN— VERSES   153  TO   160.     421 

looks  on  the  varying  transgressors  of  the  divine  law  ;  and  in  tracing  the  causes 
of  that  grief,  as  arising  from  a  regard  to  the  divine  honour,  and  the  interest  of  a 
Redeemer,  and  a  compassionate  concern  for  the  misery  such  offenders  bring  on 
themselves,  and  for  the  mischief  they  do  to  the  world  about  them.  I  little  thought 
how  exactly  I  was  drawing  Colonel  Gardiner's  character  under  each  of  those  heads; 
and  I  have  often  reflected  upon  it  as  a  happy  providence,  which  opened  a  much 
speedier  way  than  I  could  have  expected,  to  the  breast  of  one  of  the  most  amiable 
and  useful  friends  which  I  ever  expect  to  find  upon  earth.  We  afterwards  sung  a 
hymn,  which  brought  over  again  some  of  the  leading  thoughts  in  the  sermon,  and 
struck  him  so  strongly,  that  on  obtaining  a  copy  of  it,  he  committed  it  to  his  memory, 
and  used  to  repeat  it  with  so  forcible  an  accent,  as  showed  how  much  every  line 
expressed  of  his  very  soul.  In  this  view  the  reader  wrill  pardon  my  inserting  it ; 
especially  as  I  know  not  when  I  may  get  time  to  publish  a  volume  of  these  serious 
though  artless  compositions,  which  I  sent  him  in  manuscript  some  years  ago,  and 
to  which  I  have  since  made  very  large  additions  : — 

Aribe,  my  tenderest  thoughts,  arise, 
To  torrents  melt  my  streaming  eyes  ; 
And  thou,  my  heart,  with  anguish  feel 
Those  evils  which  thou  canst  not  heal. 

See  human  nature  sunk  in  shame  ; 
See  scandals  pour'd  on  Jesu's  name  ; 
The  Father  wounded  through  the  Son  • 
The  world  abused,  and  souls  undone. 

See  the  short  course  of  vain  delight 
Closing  in  everlasting  night ; 
In  flames  that  no  abatement  know, 
Though  briny  tears  for  ever  flow. 

My  God,  I  feel  the  mournful  scene ; 

My  bowels  yearn  o'er  dying  men, 

And  fain  my  pity  would  reclaim, 

And  snatch  the  firebrands  from  the  flame. 

But  feeble  my  compassion  proves, 
And  can  but  weep  where  most  it  loves  ; 
Thy  own  all-saving  arm  employ, 
And  turn  these  drops  of  grief  to  joy. 

Philip  Doddridge,  in  "The  Life  of  Colonel  Gardiner." 

Verse  159. — "Consider  how  I  love  thy  precepts."  Search  me.  Behold  the 
evidence  of  my  attachment  to  thy  law.  This  is  the  confident  appeal  of  one  who 
was  conscious  that  he  was  truly  attached  to  God  ;  that  he  really  loved  his  law. 
It  is  similar  to  the  appeal  of  Peter  to  the  Saviour  (John  xxi.  17),  "  Lord,  thou  knowest 
all  things  ;  thou  knowest  that  I  love  thee."  A  man  who  truly  loves  God  may 
make  this  appeal  without  impropriety.  He  may  be  so  confident,  so  certain,  that 
he  has  true  love  for  the  character  of  God,  that  he  may  make  a  solemn  appeal  to 
him  on  the  subject,  as  he  might  appeal  to  a  friend,  to  his  wife,  to  his  son,  to  his 
daughter,  with  the  utmost  confidence  that  he  loved  them.  A  man  ought  to  have 
such  love  for  them,  that  he  could  affirm  this  without  hesitation  or  doubt ;  a  man 
ought  to  have  such  love  for  God,  that  he  could  affirm  this  with  equal  confidence  and 
propriety. — Albert  Barnes. 

Verse  159. — "Consider  how  I  love  thy  precepts."  He  saith  not,  consider  how 
I  perform  thy  precepts  ;  but  how  I  love  them.  The  comfort  of  a  Christian  militant, 
in  this  body  of  sin,  is  rather  in  the  sincerity  and  fervency  of  his  affections  than 
in  the  absolute  perfection  of  his  actions.  He  fails  many  times  in  his  obedience 
to  God's  precepts,  in  regard  of  his  action  ;  but  love  in  his  affection  still  remains  ; 
so  that  both  before  the  temptation  to  sin,  and  after  it,  there  is  a  grief  in  his  soul, 
that  he  should  find  in  himself  any  corrupt  will  or  desire,  contrary  to  the  holy  will 
of  the  Lord  his  God  ;  and  this  proves  an  invincible  love  in  him  to  the  precepts  of 
God. — William  Cowper. 

Verse  159. — "Consider,"  etc.  Translate  (the  Hebrew  being  the  same  as  in 
verse  158)  "Behold  how  I  love  thy  precepts,"  as  is  evinced  in  that  when  "  I  beheld 


422  EXPOSITIONS    OF    THE    PSALMS. 

the  transgressors  I  was  grieved."  He  begs  to  God  to  behold  this,  not  as  meritorious 
of  grace,  but  as  a  distinctive  mark  of  a  godly  man. — A.  R.  Fausset. 

Verse  159. — "I  love  thy  precepts  :  quicken  me."  The  love  wherewith  he  loved 
God  came  from  that  love  wherewith  God  first  loved  him.  For  by  seeing  the  great 
love  wherewith  God  loved  him,  he  was  moved  and  inforced  to  love  God  again.  So 
that  his  meaning  is  thus  much  :  Thou  seest,  Lord,  that  I  am  an  enemy  to  sin  in 
myself,  for  I  forget  not  thy  law  ;  thou  seest  that  I  am  an  enemy  to  sin  in  others, 
for  I  am  grieved  to  see  them  transgress  thy  law  ;  wherefore,  O  Lord,  "quicken  me," 
and  let  thy  loving  mercy  whereby  thou  hast  created  me  and  redeemed  me  in  Christ, 
whereby  thou  hast  delivered  me  from  so  many  troubles,  and  enriched  me  with  so 
many  and  continual  benefits,  renew,  revive,  quicken,  and  restore  me. — Richard 
Greenham. 

Verse  159. — "Quicken  me."  Often  as  the  Psalmist  had  repeated  his  prayer 
for  quickening  grace,*  it  was  not  a  "vain  repetition,"  or  an  empty  sound.  Each 
time  was  it  enlivened  with  abundant  faith,  intense  feeling  of  his  necessity,  and  the 
vehemency  of  most  ardent  affection.  If  the  consciousness  of  the  faintness  of  our 
strength  and  the  coldness  of  our  affections  should  lead  us  to  offer  this  petition  a 
hundred  times  a  day  in  this  spirit,  it  would  never  fail  of  acceptance. — Charles  Bridges. 

Verse  159. — "According  to  thy  lovingkindness."  We  need  not  desire  to  be 
quickened  any  further  than  God's  lovingkindness  will  quicken  us. — Matthew  Henry. 

Verse  160. — "Thy  word  is  true  from  the  beginning."  Literally,  "The  beginning 
of  thy  word  is  truth,"  in  antithesis  to  the  "  enduring  for  ever,"  in  the  future,  in 
the  next  clause.  Cocceius  and  Hengstenberg  take  it,  "  The  sum  of  thy  word  is 
true,"  as  in  Numbers  xxvi.  2  ;  xxxi.  26.  But  the  antithesis  noticed  above  in  the 
English  version  is  thus  lost ;  and  the  old  versions  support  the  English  version. 
Also,  if  it  were  "the  sum,"  the  plural  ought  to  follow,  viz.,  "  of  thy  words,"  not 
"word." — A.  R.  Fausset. 

Verse  160. — "Thy  word  is  true  from  the  beginning,"  etc.  As  if  he  should  say, 
I  believe  that  thou  wilt  thus  quicken  me,  because  the  very  beginning  of  thy  word 
is  most  just  and  true  ;  and  when  thou  didst  enter  into  covenant  with  me,  I  did 
find  that  thou  didst  not  deceive  me,  nor  beguile  me.  And  when  by  thy  Spirit  thou 
madest  me  believe  thy  covenant,  thou  meanedst  truth  ;  and  I  know  that  as  thou 
didst  promise,  thou  wilt  perform,  for  thou  art  no  more  liberal  in  promising  than 
faithful  and  just  in  performing,  and  thy  judgment  will  be  as  righteous  as  thy  promise 
is  true.  I  know  that  as  soon  as  thou  speakest,  truth  proceedeth  from  thee  ;  and 
even  so  I  know  thou  wilt  defend  and  preserve  me,  that  thy  judgments  may  shine 
as  righteous  in  thee. — Richard  Greenham. 

Verse  160. — "Thy  word  is  true  from  the  beginning,"  etc.  God's  commandment 
and  promise  is  exceeding  broad,  reaching  to  all  times.  Was  a  word  of  command 
"  the  guide  of  thy  youth  "  ?  I  assure  thee  it  will  be  as  good  a  staff  of  thine  age. 
A  good  promise  is  a  good  nurse,  both  to  the  young  babe  and  to  the  decrepid  old 
man.  Your  apothecaries'  best  cordials  in  time  will  lose  their  spirits,  and  sometimes 
the  stronger  they  are,  the  sooner.  But  hath  a  promise  cheered  thee,  say,  twenty, 
thirty,  forty  years  ago  ?  Taste  it  but  now  afresh,  and  thou  shalt  find  it  as  fresh, 
and  as  full  of  refreshment  as  ever.  If  it  hath  been  thy  greatest  joy  in  thy  joyful 
youth,  I  tell  thee,  it  hath  as  much  joy  in  it  for  thy  sad  old  age.  That  may  be 
said  of  God's  word,  which  the  prophet  saith  of  God  himself  (Isa.  xlvi.  4)  :  "  And 
even  to  your  old  age  I  am  he  ;  and  even  to  hoar  hairs  will  I  carry  you."  Doth  not 
the  Psalmist  say  as  much  here,  "Thy  word  is  true  from  the  beginning  "  ?  It's  well, 
it  begins  well.  But  will  it  last  as  well  ?  Yes  :  he  adds,  "and  every  one  of  thy  righteous 
judgments  endureth  for  ever."  Answerable  to  which  is  that  other  expression  (verse 
152),  "Concerning  thy  testimonies,  I  have  known  of  old  that  thou  hast  founded  them 
for  ever."  "  For  ever,"  and  "  founded  for  ever."  O  sweet  expression  I  O  grounded 
comfort !  Brethren,  get  acquainted  with  God's  word  and  promise  as  soon  as  you 
can,  and  maintain  that  acquaintance  everlastingly  ;  and  your  knowledge  of  it 
shall  not  either  go  before,  or  go  beyond  its  truth.  Know  it  as  soon  and  as  long 
as  you  will  or  can,  and  you  shall  never  find  it  tripping  or  failing  ;  but  you  may 
after  long  experience  of  God  say  of  it,  "/  have  known  of  old  that  thou  hast  founded 
it  for  ever."— Anthony  Tuckney,  1599—1670. 

*  Nine  times  is  this  petition  urged,  verses  25,  37,  40,  88,  107,  149,  154,  156,  159. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES   161   TO   168.     423 


EXPOSITION    OF    VERSES    161    TO    168. 

pRINCES  have  persecuted  me  without  a  cause  :   but  my  heart  standeth 
A       in  awe  of  thy  word. 

162  I  rejoice  at  thy  word,  as  one  that  findeth  great  spoil. 

163  I  hate  and  abhor  lying  :   but  thy  law  do  I  love. 

164  Seven   times   a   day   do    I    praise   thee   because   of   thy   righteous 
judgments. 

165  Great  peace  have  they  which  love  thy  law  :   and  nothing  shall  offend 
them. 

166  LORD,  I  have  hoped  for  thy  salvation,  and  done  thy  commandments. 

167  My  soul  hath  kept  thy  testimonies  ;    and  I  love  them  exceedingly. 

168  I  have  kept  thy  precepts  and  thy  testimonies  ;    for  all  my  ways  are 
before  thee. 

161.  "Princes   have  persecuted  me   without   a  cause."     Such  persons   ought  to 
have  known  better  ;    they  should  have  had  sympathy  with  one  of  their  own  rank. 
A  man  expects  a  fair  trial  at  the  hand  of  his  peers  :   it  is  ignoble  to  be  prejudiced. 
Moreover,  if  honour  be  banished  from  all  other  breasts  it  should  remain  in  the  bosom 
of  kings,  and  honour  forbids  the  persecution  of  the  innocent.     Princes  are  appointed 
to  protect  the  innocent  and  avenge  the  oppressed,  and  it  is  a  shame  when  they 
themselves  become  the  assailants  of  the  righteous.     It  was  a  sad  case  when  the 
man  of  God  found  himself  attacked  by  the  judges  of  the  earth,  for  eminent  position 
added  weight  and  venom  to  their  enmity.     It  was  well  that  the  sufferer  could  truth 
fully  assert  that  this  persecution  was  without  cause.     He  had  not  broken  their 
laws,  he  had  not  injured  them,  he  had  not  even  desired  to  see  them  injured,  he 
had  not  been  an  advocate  of  rebellion  or  anarchy,  he  had  neither  openly  nor  secretly 
opposed  their  power,   and  therefore,  while  this  made  their  oppression  the  more 
inexcusable,  it  took  away  a  part  of  its  sting,  and  helped  the  brave-hearted  servant 
of  God  to  bear  up.     "  But  my  heart  standeth  in  awe  of  thy  word."     He  might  have 
been  overcome  by  awe  of  the  princes  had  it  not  been  that  a  greater  fear  drove  out 
the  less,  and  he  was  swayed  by  awe  of  God's  word.     How  little  do  crowns  and 
sceptres  become  in  the  judgment  of  that  man  who  perceives  a  more  majestic  royalty 
in  the  commands  of  his  God.     We  are  not  likely  to  be  disheartened  by  persecution, 
or  driven  by  it  into  sin,  if  the  word  of  God  continually  has  supreme  power  over 
our  minds. 

162.  "/  rejoice  at  thy  word,  as  one  that  findeth  great  spoil."     His  awe  did  not 
prevent  his  joy  ;   his  fear  of  God  was  not  of  the  kind  which  perfect  love  casts  out, 
but  of  the  sort  which  it  nourishes.     He  trembled  at  the  word  of  the  Lord,  and  yet 
rejoiced  at  it.     He  compares  his  joy  to  that  of  one  who  has  been  long  in  battle, 
and  has  at  last  won  the  victory  and  is  dividing  the  spoil.     This  usually  falls  to  the 
lot  of  princes,  and  though  David  was  not  one  with  them  in  their  persecutions,  yet 
he  had  his  victories,  and  his  spoil  was  equal  to  their  greatest  gains.     The  profits 
made  in  searching  the  Scriptures  were  greater  than  the  trophies  of  war.     We  too 
have  to  fight  for  divine  truth  ;   every  doctrine  costs  us  a  battle,  but  when  we  gain 
a  full  understanding  of  it  by  personal  struggles  it  becomes  doubly  precious  to  us. 
In  these  days  godly  men  have  a  full  share  of  battling  for  the  word  of  God  ;    may 
we  have  for  our  spoil  a  firmer  hold  upon  the  priceless  word.     Perhaps,  however, 
the  Psalmist  may  have  rejoiced  as  one  who  comes  upon  hidden  treasure  for  which 
he  had  not  fought,  in  which  case  we  find  the  analogy  in  the  man  of  God  who,  while 
reading  the  Bible,  makes  grand  and  blessed  discoveries  of  the  grace  of  God  laid  up 
for  him, — discoveries  which  surprise  him,  for  he  looked  not  to  find  such  a  prize. 
Whether  we  come  by  the  truth  as  finders  or  as  warriors  fighting  for  it,  the  heavenly 
treasure  should  be  equally  dear  to  us.     With  what  quiet  joy  does  the  ploughman 
steal  home  with  his  golden  find  1     How  victors  shout  as  they  share  the  plunder  I 
How  glad  should  that  man  be  who  has  discovered  his  portion  in  the  promises  of 
holy  writ,  and  is  able  to  enjoy  it  for  himself,  knowing  by  the  witness  of  the   Holy 
Spirit  that  it  is  all  his  own. 

163.  "I  hate  and  abhor  lying."     A  double  expression  for  an  inexpressible  loathing. 


424  EXPOSITIONS    OF    THE    PSALMS. 

Falsehood  in  doctrine,  in  life,  or  in  speech,  falsehood  in  any  form  or  shape,  had 
become  utterly  detestable  to  the  Psalmist.  This  was  a  remarkable  state  for  an 
Oriental,  for  generally  lying  is  the  delight  of  Easterns,  and  the  only  wrong  they  see 
in  it  is  a  want  of  skill  in  its  exercise  so  that  the  liar  is  found  out.  David  himself 
had  made  much  progress  when  he  had  come  to  this.  He  does  not,  however,  alone 
refer  to  falsehood  in  conversation  ;  he  evidently  intends  perversity  in  faith  and 
teaching.  He  set  down  all  opposition  to  the  God  of  truth  as  lying,  and  then  he 
turned  his  whole  soul  against  it  in  the  intensest  form  of  indignation.  Godly  men 
should  detest  false  doctrine  even  as  they  abhor  a  lie.  "But  thy  law  do  I  love,"  because 
it  is  all  truth.  His  love  was  as  ardent  as  his  hate.  True  men  love  truth,  and  hate 
lying.  It  is  well  for  us  to  know  which  way  our  hates  and  loves  run,  and  we  may 
do  essential  service  to  others  by  declaring  what  are  their  objects.  Both  love  and 
hate  are  contagious,  and  when  they  are  sanctified  the  wider  their  influence  the  better. 

164.  "Seven  times  a  day  do  I  praise  thee  because  of  thy  righteous  judgments."     He 
laboured  perfectly  to  praise  his  perfect  God,  and  therefore  fulfilled  the  perfect  number 
of  songs.     Seven  may  also  intend  frequency.     Frequently  he  lifted  up  his  heart  in 
thanksgiving  to  God  for  his  divine  teachings  in  the  word,  and  for  his  divine  actions 
in  providence.     With  his  voice  he  extolled  the  righteousness  of  the  Judge  of  all  the 
earth.     As  often  as  ever  he  thought  of  God's  ways  a  song  leaped  to  his  lips.     At  the 
sight  of  the  oppressive  princes,  and  at  the  hearing  of  the  abounding  falsehood  around 
him,  he  felt  all  the  more  bound  to  adore  and  magnify  God,  who  in  all  things  is  truth 
and  righteousness.     When  others  rob  us  of  our  praise  it  should  be  a  caution  to  us 
not  to  fall  into  the  same  conduct  towards  our  God,  who  is  so  much  more  worthy 
of  honour.     If  we  praise  God  when  we  are  persecuted  our  music  will  be  all  the  sweeter 
to  him  because  of  our  constancy  in  suffering.     If  we  keep  clear  of  all  lying,  our  song 
will  be  the  more  acceptable  because  it  comes  out  of  pure  lips.     If  we  never  flatter 
men  we  shall  be  in  the  better  condition  for  honouring  the  Lord.     Do  we  praise  God 
seven  times  a  day  ?     Do  we  praise  him  once  in  seven  days  ? 

165.  "Great  peace  have  they  which  love  thy  law."     What  a  charming  verse  Is  this  I 
It  deals  not  with  those  who  perfectly  keep  the  law,  for  where  should  such  men  be 
found  ?    but  with  those  who  love  it,  whose  hearts  and  hands  are  made  to  square 
with  its  precepts  and  demands.     These  men  are  ever  striving,  with  all  their  hearts, 
to  walk  in  obedience  to  the  law,  and  though  they  are  often  persecuted  they  have 
peace,  yea,  great  peace  ;   for  they  have  learned  the  secret  of  the  reconciling  blood, 
they  have  felt  the  power  of  the  comforting  Spirit,  and  they  stand  before  the  Father 
as  men  accepted.     The  Lord  has  given  them  to  feel  his  peace,  which  passed  all 
understanding.     They  have  many  troubles,  and  are  likely  to  be  persecuted  by  the 
proud,  but  their  usual  condition  is  that  of  deep  calm — a  peace  too  great  for  this 
little  world  to  break.     "And  nothing  shall  offend  them"  or,  "  shall  really  injure 
them."     "  All  things  work  together  for  good  to  them  that  love  God,  to  them  who 
are  the  called  according  to  his  purpose."     It  must  needs  be  that  offences  come,  but 
these  lovers  of  the  law  are  peacemakers,  and  so  they  neither  give  nor  take  offence. 
That  peace  which  is  founded  upon  conformity  to  God's  will  is  a  living  and  lasting 
one,  worth  writing  of  with  enthusiasm,  as  the  Psalmist  here  does. 

166.  "LORD,  I  have  hoped  for  thy  salvation,  and  done  thy  commandments."     Here 
we  have  salvation  by  grace,  and  the  fruits  thereof.     All  David's  hope  was  fixed  upon 
God,  he  looked  to  him  alone  for  salvation  ;  and  then  he  endeavoured  most  earnestly 
to  fulfil  the  commands  of  his  law.     Those  who  place  least  reliance  upon  good  works 
are  very  frequently  those  who  have  the  most  of  them  ;    that  same  divine  teaching 
which  delivers  us  from  confidence  in  our  own  doings  leads  us  to  abound  in  every 
good  work  to  the  glory  of  God.     In  times  of  trouble  there  are  two  things  to  be  done, 
the  first  is  to  hope  in  God,  and  the  second  is  to  do  that  which  is  right.     The  first 
without  the  second  would  be  mere  presumption  :   the  second  without  the  first  mere 
formalism.     It  is  wrell  if  in  looking  back  we  can  claim  to  have  acted  in  the  way 
which  is  commanded  of  the  Lord.     If  we  have  acted  rightly  towards  God  we  are 
sure  that  he  will  act  kindly  with  us. 

167.  "My  soul  hath  kept  thy  testimonies."     My  outward  life  has  kept  thy  precepts, 
and  my  inward  life — my  soul,  has  kept  thy  testimonies.     God  has  borne  testimony 
to  many  sacred  truths,  and  these  we  hold  fast  as  for  life  itself.     The  gracious  man 
stores  up  the  truth  of  God  within  his  heart  as  a  treasure  exceedingly  dear  and  precious 
— he  keeps  it.     His  secret  soul,  his  inmost  self,  becomes  the  guardian  of  these  divine 
teachings  which  are  his  sole  authority  in  soul  matters.     "And  I  love  them  exceedingly." 
This  was  why  he  kept  them,  and  having  kept  them  this  was  the  result  of  the  keeping. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  161  TO  168.     425 

He  did  not  merely  store  up  revealed  truth  by  way  of  duty,  but  because  of  a  deep, 
unutterable  affection  for  it.  He  felt  that  he  could  sooner  die  than  give  up  any  part 
of  the  revelation  of  God.  The  more  we  store  our  minds  with  heavenly  truth,  the 
more  deeply  shall  we  be  in  love  with  it :  the  more  we  see  the  exceeding  riches  of 
the  Bible  the  more  will  our  love  exceed  measure,  and  exceed  expression. 

168.  "/  have  kept  thy  precepts  and  thy  testimonies."  Both  the  practical  and  the 
doctrinal  parts  of  God's  word  he  had  stored  up,  and  preserved,  and  followed.  It  is 
a  blessed  thing  to  see  the  two  forms  of  the  divine  word,  equally  known,  equally 
valued,  equally  confessed  :  there  should  be  no  picking  and  choosing  as  to  the  mind 
of  God.  We  know  those  who  endeavour  to  be  careful  as  to  the  precepts,  but  who 
seem  to  think  that  the  doctrines  of  the  gospel  are  mere  matters  of  opinion,  which 
they  may  shape  for  themselves.  This  is  not  a  perfect  condition  of  things.  We 
have  known  others  again  who  are  very  rigid  as  to  the  doctrines,  and  painfully  lax 
with  reference  to  the  precepts.  This  also  is  far  from  right.  When  the  two  are 
"  kept  "  with  equal  earnestness  then  have  we  the  perfect  man.  "For  all  my  ways 
are  before  thee."  Probably  he  means  to  say  that  this  was  the  motive  of  his 
endeavouring  to  be  right  both  in  head  and  heart,  because  he  knew  that  God  saw 
him,  and  under  the  sense  of  the  divine  presence  he  was  afraid  to  err.  Or  else  he  is 
thus  appealing  to  God  to  bear  witness  to  the  truth  of  what  he  has  said.  In  either 
case  it  is  no  small  consolation  to  feel  that  our  heavenly  Father  knows  all  about  us, 
and  that  if  princes  speak  against  us,  and  worldlings  fill  their  mouths  with  cruel  lies, 
yet  he  can  vindicate  us,  for  there  is  nothing  secret  or  hidden  from  him. 

We  are  struck  with  the  contrast  between  this  verse,  which  is  the  last  of  its  octave, 
and  verse  176,  which  is  similarly  placed  in  the  next  octave.  This  is  a  protest  of 
innocence,  "  I  have  kept  thy  precepts,"  and  that  a  confession  of  sin,  "  I  have  gone 
astray  like  a  lost  sheep."  Both  were  sincere,  both  accurate.  Experience  makes 
many  a  paradox  plain,  and  this  is  one.  Before  God  we  may  be  clear  of  open  fault 
and  yet  at  the  same  time  mourn  over  a  thousand  heart-wanderings  which  need  his 
restoring  hand. 


426  EXPOSITIONS    OF    THE    PSALMS. 


NOTES    ON    VERSES    161    TO    168. 

Verse  161. — "Princes  have  persecuted  me."  The  evil  is  aggravated  from  the 
consideration  that  it  is  the  very  persons  who  ought  to  be  as  bucklers  to  defend  us, 
who  employ  their  strength  in  hurting  us.  Yea,  when  the  afflicted  are  stricken  by 
those  in  high  places,  they  in  a  manner  think  that  the  hand  of  God  is  against  them. 
There  was  also  this  peculiarity  in  the  case  of  the  prophet,  that  he  had  to  encounter 
the  grandees  of  the  chosen  people — men  whom  God  had  placed  in  such  honourable 
stations,  to  the  end  they  might  be  the  pillars  of  the  Church. — John  Calvin. 

Verse  161. — "Without  a  cause."  1  settle  it  as  an  established  point  with  me,  that 
the  more  diligently  and  faithfully  I  serve  Christ,  the  greater  reproach  and  the  more 
injury  I  must  expect.  I  have  drank  deep  of  the  cup  of  slander  and  reproach  of  late, 
but  I  am  in  no  wise  discouraged  ;  no,  nor  by,  what  is  much  harder  to  bear,  the 
unsuccessfulness  of  my  endeavours  to  mend  this  bad  world. — Philip  Doddridge. 

Verse  161. — "Without  a  cause."  We  know  what  persecutions  the  body  of 
Christ,  that  is,  the  holy  Church,  suffered  from  the  kings  of  the  earth.  Let  us  therefore 
here  also  recognize  the  words  of  the  Church  :  "Princes  have  persecuted  me  without  a 
cause."  For  how  had  the  Christians  injured  the  kingdoms  of  the  earth  ?  Although 
their  King  promised  them  the  kingdom  of  heaven,  how,  I  ask,  had  they  injured  the 
kingdoms  of  earth  ?  Did  their  King  forbid  his  soldiers  to  pay  and  to  render  due 
service  to  the  kings  of  the  earth  ?  Saith  he  not  to  the  Jews  who  were  striving  to 
calumniate  him,  "  Render  therefore  unto  Ca?sar  the  things  which  are  Csesar's  ;  and 
unto  God  the  things  that  are  God's  "  ?  Matt.  xxii.  21.  Did  he  not  even  in  his  own 
person  pay  tribute  from  the  mouth  of  a  fish  ?  Did  not  his  forerunner,  when  the 
soldiers  of  this  kingdom  were  seeking  what  they  ought  to  do  for  their  everlasting 
salvation,  instead  of  replying,  "  Loose  your  belts,  throw  away  your  arms,  desert 
your  king,  that  ye  may  wage  war  for  the  Lord,"  answer,  "  Do  violence  to  no  man, 
neither  accuse  any  falsely  ;  and  be  content  with  your  wages  "  ?  Luke  iii.  14.  Did 
not  one  of  his  soldiers,  his  most  beloved  companion,  say  to  his  fellow  soldiers,  the 
provincials,  so  to  speak,  of  Christ,  "  Let  every  soul  be  subject  unto  the  higher 
powers  "  ?  and  a  little  lower  he  addeth,  "  Render  therefore  to  all  their  dues  :  tribute 
to  whom  tribute  is  due ;  custom  to  whom  custom  ;  fear  to  whom  fear  ;  honour  to 
whom  honour.  Owe  no  man  anything,  but  to  love  one  another."  Rom.  xiii.  1,  7,  8. 
Does  he  not  enjoin  the  Church  to  pray  even  for  kings  themselves  ?  How,  then,  have 
the  Christians  offended  against  them  ?  What  due  have  they  not  rendered  ?  In 
what  have  not  Christians  obeyed  the  monarchs  of  earth  ?  The  kings  of  the  earth 
therefore  have  persecuted  the  Christians  without  a  cause. — Augustine. 

Verse  161. — "But  my  heart  standeth  in  awe  of  thy  word."  If  there  remains  any 
qualm  of  fear  on  thy  heart,  fear  from  the  wrath  of  bloody  men  threatening  thes 
for  thy  profession  of  the  truth,  then  to  a  heart  inflamed  with  the  love  of  truth,  labour 
to  add  a  heart  filled  with  the  fear  of  that  wrath  which  God  hath  in  store  for  all  that 
apostatize  from  the  truth.  When  you  chance  to  burn  your  finger,  you  hold  it  to  the 
fire,  which  being  a  greater  fire  draws  out  the  other.  Thus,  when  thy  thoughts  are 
scorched,  and  thy  heart  scared  with  the  fire  of  man's  wrath,  hold  them  a  while  to 
hell  fire,  which  God  hath  prepared  for  the  fearful  (Rev.  xxi.  8),  and  all  that  run  away 
from  truth's  colours  (Heb.  x.  39),  and  thou  wilt  lose  the  sense  of  the  one  for  fear 
of  the  other.  Ignosce  imperator,  saith  the  holy  man,  tu  carcerem,  Deus  gehennam 
minatur  ;  "  Pardon  me,  O  Emperor,  if  I  obey  not  thy  command  ;  thou  threatenest 
a  prison,  but  God  a  hell."  Observable  is  that  ol  David  :  "  Princes  have  persecuted 
me  without  a  cause  :  but  my  heart  standeth  in  awe  of  thy  word."  He  had  no  cause 
to  fear  them  that  had  no  cause  to  persecute  him.  One  threatening  out  of  the  word, 
that  sets  the  point  of  God's  wrath  to  his  heart,  scares  him  more  than  the  worst  that 
the  greatest  on  earth  can  do  to  him.  Man's  wrath,  when  hottest,  is  but  a  temperate 
climate  to  the  wrath  of  the  living  God.  They  who  have  felt  both  have  testified  as 
much.  Man's  wrath  cannot  hinder  the  access  of  God's  love  to  the  creature,  which 
hath  made  the  saints  sing  in  the  fire,  in  spite  of  their  enemies'  teeth.  But  the  creature 
under  God's  wrath  is  like  one  shut  up  in  a  close  oven,  no  crevice  is  open  to  let  any 
of  the  heat  out,  or  any  refreshing  in  to  him. —  William  Gurnall. 

Verse  161. — "My  heart  standeth  in  awe  of  thy  word."  There  is  an  awe  of  the  word, 
not  that  maketh  us  shy  of  it,  but  tender  of  violating  it,  or  doing  anything  contrary 
to  it.  This  is  not  the  fruit  of  slavish  fear,  but  of  holy  love  ;  it  is  not  afraid  of  the 
word,  but  delighteth  in  it,  as  it  discovereth  the  mind  of  God  to  us  ;  as  in  the  next 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  161  TO  168.     427 

verse  it  is  written,  "  I  rejoice  at  thy  word."  This  awe  is  called  by  a  proper  name, 
reverence,  or  godly  fear  ;  when  we  consider  whose  word  it  is,  namely,  the  word  of 
the  Lord,  who  is  our  God,  and  hath  a  right  to  command  what  he  pleaseth  ;  to  whose 
will  and  word  we  have  already  yielded  ohedience,  and  devoted  ourselves  to  walk 
worthy  of  him  in  all  well-pleasing  ;  who  can  find  us  out  in  all  our  failings,  as  knowing 
our  very  thoughts  afar  off  (Ps.  cxxxix.  2),  and  having  all  our  ways  before  him,  and 
being  one  of  whom  we  read, — "  He  is  a  holy  God  ;  he  is  a  jealous  God  ;  he  will  not 
forgive  your  transgressions  nor  your  sins  "  (Josh.  xxiv.  19),  that  is  to  say,  if  we 
impenitently  continue  in  them.  Considering  these  things  we  receive  the  word  with 
that  trembling  of  heart  which  God  so  much  respects. —  Thomas  Manton. 

Verse  161. — "In  awe  of  thy  word."  I  would  advise  you  all,  that  come  to  the 
reading  or  hearing  of  this  book,  which  is  the  word  of  God,  the  most  precious  jewel, 
and  most  holy  relic  that  remaineth  upon  earth,  that  ye  bring  with  you  the  fear  of 
God,  and  that  ye  do  it  with  all  due  reverence,  and  use  your  knowledge  thereof,  not 
to  vain  glory  of  frivolous  disputation,  but  to  the  honour  of  God,  increase  of  virtue, 
and  edification  both  of  yourselves  and  others. — Thomas  Cranmer,  1489 — 1555. 

Verse  161. — "Awe  of  thy  word."  They  that  tremble  at  the  convictions  of  the 
word  may  triumph  in  the  consolations  of  it. — Matthew  Henry. 

Verse  162. — "I  rejoice  at  thy  word,  as  one  that  findelh  great  spoil."  He  never 
came  to  an  ordinance  but  as  a  soldier  to  the  spoil,  after  a  great  battle,  as  having  a 
constant  warfare  with  his  corruptions  that  fought  against  his  soul.  Now  he  comes 
to  see  what  God  will  say  to  him,  and  he  will  make  himself  a  saver  [or  gainer],  and 
get  a  booty  out  of  every  commandment,  promise,  or  threatening  he  hears. — John 
Cotton  (1585 — 1652),  in  "The  way  of  life." 

Verse  162. — "I  rejoice  at  thy  word."  "  Euripides,"  saith  the  orator,  "  hath  in 
his  well-composed  tragedies  more  sentiments  than  sayings  ;  "  and  Thucydides  hath 
so  stuffed  every  syllable  of  his  history  with  substance,  that  the  one  runs  parallel 
along  with  the  other  ;  Lysias's  works  are  so  well  couched  that  you  cannot  take  out 
the  least  word  but  you  take  away  the  whole  sense  with  it ;  and  Phocion  had  a  special 
faculty  of  speaking  much  in  a  few  words.  The  Cretians,  in  Plato's  time  (however 
degenerated  in  St.  Paul's),  were  more  weighty  than  wordy  ;  Timanthes  was  famous 
in  this,  that  in  his  pictures  more  things  were  intended  than  deciphered  ;  and  of 
Homer  it  is  said  that  none  could  ever  peer  him  for  poetry.  Then  how  much  more 
apt  and  apposite  are  these  high  praises  to  the  book  of  God,  rightly  called  the  Bible 
or  the  book,  as  if  it  were,  as  indeed  it  is,  both  for  fitness  of  terms  and  fulness  of  truth, 
the  only  book  to  which  (as  Luther  saith)  all  the  books  in  the  world  are  but  waste 
paper.  It  is  called  the  word,  by  way  of  eminency,  because  it  must  be  the  butt  and 
boundary  of  all  our  words  ;  and  the  scripture,  as  the  lord  paramount  above  all  other 
words  or  writings  of  men  collected  into  volumes,  there  being,  as  the  Rabbins  say, 
a  mountain  of  sense  hanging  upon  every  tittle  of  it,  whence  may  be  gathered  flowers 
and  phrases  to  polish  our  speeches  with,  even  sound  words,  that  have  a  healing 
property  in  them,  far  above  all  filed  phrases  of  human  elocution. —  Thomas  Adams. 

Verse  162. — "As  one  that  ftndeth  great  spoil."  This  expressive  image  may 
remind  us  of  the  inward  conflict  to  be  endured  in  acquiring  the  spoils  of  this  precious 
word.  It  is  so  contrary  to  our  natural  taste  and  temper,  that  habitual  self-denial 
and  struggle  with  the  indisposition  of  the  heart  can  alone  enable  us  to  "find  the 
spoil."  But  what  "great  spoil  "  is  divided  as  the  fruit  of  the  conflict  I  How  rich 
and  abundant  is  the  recompense  of  the  "  good  soldier  of  Jesus  Christ,"  who  is  deter 
mined  through  the  power  of  the  Spirit  to  "  endure  hardness,"  until  he  overcome 
the  reluctance  of  his  heart  to  this  spiritual  duty.  He  shall  "rejoice  "  in  "finding 
great  spoil."  Sometimes — as  the  spoil  with  which  the  lepers  enriched  themselves 
in  the  Syrian  camp — it  may  be  found  unexpectedly.  Sometimes  we  see  the  riches 
and  treasures  contained  in  a  passage  or  doctrine,  long  before  we  can  make  it  our 
own.  And  often  when  we  gird  ourselves  to  the  conflict  with  indolence,  and 
wanderings,  under  the  weakness  of  our  spiritual  perceptions  and  the  power  of  unbelief, 
many  a  prayer,  and  many  a  sigh  is  sent  up  for  Divine  aid,  before  we  are  crowned 
with  victory,  and  are  enabled,  as  the  fruit  of  our  conquest  joyfully  to  appropriate 
the  word  to  our  present  need  and  distress. — Charles  Bridges. 

Verse  163. — "/  hate  and  abhor  lying,"  etc.  One  sees  here  how  the  light  on  David's 
soul  was  increasing  more  and  more  unto  the  perfect  day.  In  the  earlier  part  of  thi* 
Psalm,  David  in  the  recollection  of  his  own  sin  had  prayed,  "  Remove  from  me  the 


428  EXPOSITIONS    OF    THE    PSALMS. 

way  of  lying,"  and  the  Lord  had  indeed  answered  his  prayer,  for  he  now  declares 
his  utter  loathing  of  every  false  way  :  "/  hate  and  abhor  lying."  And  we  see,  in 
some  measure,  the  instrument  by  which  the  Holy  Spirit  wrought  the  change  :  "Thy 
law  do  I  love  " ;  nay,  as  he  adds  in  a  later  verse,  "  I  love  them  exceedingly."  And 
so  it  ever  must  be,  the  heart  must  have  some  holier  object  of  its  affection  to  fill  up 
the  void,  or  there  will  be  no  security  against  a  relapse  into  sin.  I  might  talk  for 
ever  on  the  sin,  the  disgrace,  and  the  danger  of  lying,  and  though  at  the  time  and 
for  a  time  my  words  might  have  some  influence,  yet,  unless  the  heart  be  filled  with 
the  love  of  God  and  of  God's  law,  the  first  temptation  would  prove  too  powerful. 
The  Bible  teaches  us  this  in  a  variety  of  ways.  God  says  to  Israel,  not  only  "  cease 
to  do  evil,"  but,  "  learn  to  do  well."  And  still  more  pointedly  does  the  apostle, 
when  he  was  warring  against  drunkenness,  say,  "  Be  not  drunk  with  wine,  wherein 
is  excess, — but  be  filled  with  the  Spirit." — Barton  Bouchier. 

Verse  163. — "/  hate  and  abhor  lying."  "Lying,"  according  to  Scripture  usage, 
not  only  signifies  speaking  contrary  to  what  one  thinks,  but  also  thinking  contrary 
to  the  truth  of  things,  and,  particularly,  the  giving  to  any  other  of  that  worship 
and  glory  which  are  due  to  the  true  God  alone.  It  is  to  think  and  act  aside  from 
God's  truth.  The  men  who  persecuted  that  godly  man  thought  of  earthly  prosperity 
and  power  as  they  should  not  have  thought ;  they  judged  God's  servant  falsely, 
and  they  thought  wickedly  of  God  himself.  The  man  of  God  took  a  view  of  these 
things  ;  he  saw  the  wickedness  and  the  vileness  of  them,  and  he  continued — "False 
hood  I  hate  and  abhor  :  thy  law  do  I  love."  From  all  the  false  and  delusive  ways  of 
men,  from  all  the  pride  and  pomp  that  surround  courts,  from  the  sinful  pleasures 
and  pursuits  of  worldly  men,  as  well  as  from  the  ostentatious  idolatry  of  heathen 
nations,  he  could  turn  with  heart  delight  to  the  contemplation  of  Jehovah,  in  that 
wonderful  ritual  which  manifested  the  divine  mercy  in  vicarious  sacrifices,  and 
observances,  and  festivals  ;  and  to  that  holy  law  which  was  given  as  man's  rule 
of  duty  and  grateful  obedience,  and  all  these  he  loved  as  the  manifestations  of  God's 
grace. — John  Stephen. 

Verse  163. — "/  hate  and  abhor  lying  "  :  not  only  "hate  "  it,  nor  simply  I  "abhor  " 
it,  but  "hate  and  abhor,"  to  strengthen  and  increase  the  sense,  and  make  it  more 
vehement.  Where  the  enmity  is  not  great  against  the  sin,  the  matter  may  be 
compounded  and  taken  up  ;  but  David  will  have  nothing  to  do  with  it,  for  he  saith, — 
I  loathe  and  abhor  it,  and  hate  it  with  a  deadly  hatred.  Slight  hatred  of  a  sinful 
course  is  not  sufficient  to  guard  us  against  it. — Thomas  Manton. 

Verse  163. — Sin  seemeth  to  have  its  name  from  the  Hebrew  word  sana,  to  hate, 
the  word  here  used,  because  it  is  most  of  all  to  be  hated,  as  the  greatest  evil,  as  that 
which  setteth  us  furthest  from  God  the  greatest  good.  None  can  hate  it  but  those 
that  love  the  law  of  God  ;  for  all  hatred  comes  from  love.  A  natural  man  may  be 
angry  with  his  sin,  but  hate  it  he  cannot ;  nay,  he  may  leave  it,  but  not  loathe  it ; 
if  he  did,  he  would  loathe  all  sin  as  well  as  any  one  sin. — Abraham  Wright. 

Verse  163. — "Lying."  All  injustice  is  abominable  :  to  do  any  sort  of  wrong 
is  a  heinous  crime,  but  lying  is  that  crime  which,  above  all  others,  tendeth  to  the 
dissolution  of  society  and  disturbance  of  human  life  ;  which  God  therefore  doth  most 
loathe,  and  men  have  reason  especially  to  detest.  Of  this  the  slanderer  is  most 
deeply  guilty.  "A  witness  of  Belial  scorneth  judgment,  and  the  mouth  of  the 
wicked  devoureth  iniquity,"  saith  the  wise  man  :  Prov.  xix.  28.  He  is  indeed, 
according  to  just  estimation,  guilty  of  all  kinds  of  injury,  breaking  all  the  second 
table  of  commands  respecting  our  neighbour.  Most  distinctly  he  beareth  false 
witness  against  his  neighbour  :  he  doth  covet  his  neighbour's  goods,  for  'tis  constantly 
out  of  such  an  irregular  desire,  for  his  own  presumed  advantage,  to  dispossess  his 
neighbour  of  some  good,  and  transfer  it  on  himself,  that  the  slanderer  uttereth  his 
tale :  he  is  also  a  thief  and  robber  of  his  good  name,  a  deflowerer  and  defiler  of  his 
reputation,  an  assassin  and  murderer  of  his  honour.  So  doth  he  \iolate  all  the  rules 
of  justice,  and  perpetrateth  all  sorts  of  wrong  against  his  neighbour. — Isaac  Barrow. 

Verse  164. — "Seven  times  a  day  do  I  praise  thee."  Affections  of  the  soul  cannot 
long  be  kept  secret ;  if  they  be  strong  they  will  break  forth  in  actions.  The  love  of 
God  is  like  a  fire  in  the  heart  of  man,  which  breaks  forth,  and  manifests  itself  in  the 
obedience  of  his  commandments,  and  praising  him  for  his  benefits  ;  and  this  is  it 
which  David  now  protests,  that  the  love  of  God  was  not  idle  in  his  heart,  but  made 
him  fervent  and  earnest  in  praising  God,  so  that  "seven  times  a  day  "  he  did  praise 
God.  For  by  this  number  the  carefulness  of  holy  devotion  is  expressed,  and  the 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  161  TO  168.     429 

fervency  of  his  love.  In  praising  God  he  could  not  be  satisfied,  saith  Basil. —  William 
Cowper. 

Verse  164. — "Seven  times  a  day  do  I  praise  thee."  "As  every  grace,"  says  Sibbes, 
"  increaseth  by  exercise  of  itself,  so  doth  the  grace  of  prayer.  By  prayer  we  learn 
to  pray."  And  thus  it  was  with  the  Psalmist ;  he  oftentimes  anticipated  the 
dawning  of  the  morning  for  his  exercise  of  prayer  ;  and  at  midnight  frequently 
arose  to  pour  out  his  soul  in  prayer  ;  now  he  adds  that  "seven  times  in  a  day,"  or  as 
we  might  express  it,  "  at  every  touch  and  turn,"  he  finds  opportunity  for  and  delight 
in  praise.  Oh  for  David's  spirit  and  David's  practice  1 — Barton  Bouchier. 

Verse  164. — "Seven  times  a  day  do  I  praise  thee."  A  Christian  ought  to  give 
himself  up  eminently  to  this  duty  without  limits. —  Walter  Marshall. 

Verse  164. — "Seven  times  a  day  do  I  praise  thee."  Not  as  if  he  had  seven  set 
hours  for  this  duty  every  day,  as  the  Papists  would  have  it,  to  countenance  then- 
seven  canonical  hours,  but  rather  a  definite  number  is  put  for  an  indefinite,  and 
so  amounts  to  this, — he  did  very  often  in  a  day  praise  God  ;  his  holy  heart  taking 
the  hint  of  every  providence  to  carry  him  to  heaven  on  this  errand  of  prayer  and 
praise. — William  Gurnall. 

Verse  164. — "Seven  times  a  day."  Some  of  the  Jewish  Rabbis  affirm  that  David 
is  here  to  be  understood  literally,  observing,  that  the  devout  Hebrews  were  accustomed 
to  praise  God  twice  in  the  morning,  before  reading  the  ten  commandments,  and 
once  after  ;  twice  in  the  evening  before  reading  the  same  portion  of  inspiration, 
and  twice  after  ;  which  makes  up  the  number  of  seven  times  a  day. — James 
Anderson's  note  to  Calvin  in  loc. 

Verse  165. — "Great  peace  have  they  which  love  thy  law."  Amidst  the  storms  and 
tempests  of  the  world,  there  is  a  perfect  calm  in  the  breasts  of  those,  who  not  only 
do  the  will  of  God,  but  "love  "  to  do  it.  They  are  at  peace  with  God,  by  the  blood 
of  reconciliation  ;  at  peace  with  themselves,  by  the  answer  of  a  good  conscience, 
and  the  subjection  of  those  desires  which  war  against  the  soul  ;  at  peace  with  all 
men,  by  the  spirit  of  charity  ;  and  the  whole  creation  is  so  at  peace  with  them  that 
all  things  work  together  for  their  good.  No  external  troubles  can  rob  them  of  this 
"great  peace,"  no  "  offences  "  or  stumbling  blocks,  which  are  thrown  in  their  way 
by  persecution,  or  temptation,  by  the  malice  of  enemies,  or  by  the  apostasy  of 
friends,  by  anything  which  they  see,  hear  of,  or  feel,  can  detain,  or  divert  them  from 
their  course.  Heavenly  love  surmounts  every  obstacle,  and  runs  with  delight  the 
way  of  God's  commandments. — George  Home. 

Verse  165. — "Great  peace  have  they  which  love  thy  law."  There  have  been  Elis 
trembling  for  the  ark  of  God,  and  Uzzahs  putting  out  their  hand  in  fear  that  it  was 
going  to  fall ;  but  in  the  midst  of  the  deepest  troubles  through  which  the  church 
has  passed,  and  the  fiercest  storms  that  have  raged  about  it,  there  have  been  true, 
faithful  men  of  God  who  have  never  despaired.  In  every  age  there  have  been 
Luthers  and  Latimers,  who  have  not  only  held  fast  their  confidence,  but  whose 
peace  has  deepened  with  the  roaring  of  the  waves.  The  more  they  have  been  forsaken 
of  men,  the  closer  has  been  their  communion  with  God.  And  with  strong  hold  of 
him  and  of  his  promises,  and  hearts  that  could  enter  into  the  secret  place  of  the 
Most  High,  although  there  has  been  everything  without  to  agitate,  threaten,  and 
alarm,  they  have  been  guided  into  perfect  peace. — James  Martin,  in  "The  Christian 
Mirror,  and  other  Sermons,"  1878. 

Verse  165. — "Great  peace  have  they  which  love  thy  law."  Clearness  of  conscience 
is  a  help  to  comfortable  thoughts.  Yet  observe,  that  peace  is  not  so  much  affected 
as  preserved  by  a  good  conscience  and  conversation  ;  for  though  joy  in  the  Holy 
Ghost  will  make  its  nest  nowhere  but  in  a  holy  soul,  yet  the  blood  of  Christ  only 
can  speak  peace  ;  "  being  justified  by  faith,  we  have  peace  :  "  Rom.  v.  1.  An 
exact  life  will  not  make,  but  keep  conscience  quiet ;  an  easy  shoe  does  not  heal 
a  sore  foot,  but  it  keeps  a  sound  one  from  hurt.  Walking  with  God  according  to 
gospel  rules  hath  peace  entailed  upon  it,  and  that  peace  is  such  a  treasure,  as  thereby 
a  Christian  may  have  his  rejoicing  from  himself.  Gal.  vi.  4,  16.  His  own  heart 
sings  him  a  merry  tune,  which  the  threats  and  reproaches  of  the  world  cannot  silence. 
The  treasure  of  comfort  is  not  expended  in  affliction ;  death  itself  doth  not  exhaust 
but  increase  and  advance  it  to  an  eternal  triumph.  O  the  excellency  and  necessity 
of  it!  Paul  laid  it  up  for  a  death-bed  cordial :  "  Our  rejoicing  is  this,  the  testimony 
of  our  conscience  :  "  2  Cor.  i.  12.  And  Hezekiah  dares  hold  it  up  to  God,  as  well  as 
cheer  himself  up  with  it  on  approaching  death.  A  conscience  good  in  point  of 


430  EXPOSITIONS    OF    THE    PSALMS. 

integrity  will  be  good  also  in  point  of  tranquillity:  "The  righteous  are  bold  as  a 
lion  "  :  they  have  great  peace  that  love  and  keep  God's  commandments  :  Prov. 
xxviii.  1  ;  Ps.  cxix.  165.  And  saith  the  apostle,  "  If  our  heart  condemn  us  not, 
then  have  we  confidence  towards  God  "  (1  John  iii.  2),  and  I  may  add  also,  towards 
men.  Oh  1  what  comfort  and  solace  hath  a  clear  conscience  !  A  conscientious 
man  hath  something  within  to  answer  accusations  without ;  he  hath  such  a  rich 
treasure  as  will  not  fail  in  greatest  straits  and  hazards.  I  shall  conclude  this  with  a 
notable  saying  of  Bernard  : — "  The  pleasures  of  a  good  conscience  are  the  Paradise 
of  souls,  the  joy  of  angels,  a  garden  of  delights,  a  field  of  blessing,  the  temple  of 
Solomon,  the  court  of  God,  the  habitation  of  the  Holy  Spirit." — Oliver  Heywood. 

Verse  165. — "Great  peace."  Note  that  for  "  peace  "  the  Hebrew  word  is  rttof 
shalom  :  it  signifies  not  only  "  peace,"  but  also  perfection,  wholeness,  prosperity, 
tranquillity,  healthfulness,  safety,  the  completion  and  consummation  of  every  good 
thing,  and  so  it  is  frequently  taken  by  the  Hebrews  ;  hence  in  salutations  wishing 
one  the  other  well,  they  say,  ^  oiVr,  shalom  lekha,  i.e.,  "  peace  be  with  thee " ; 
as  if  one  should  say,  "  may  all  things  be  prosperous  with  thee." — Thomas  Le  Blanc. 

Verse  165. — "They  which  love  thy  law."  To  love  a  law  may  seem  strange  ;  but 
it  is  the  only  true  divine  life.  To  keep  it  because  we  are  afraid  of  its  penalties 
is  only  a  form  of  fear  or  prudential  consideration.  To  keep  it  to  preserve  a  good 
name  may  be  propriety  and  respectability.  To  keep  it  because  it  is  best  for  society 
may  be  worldly  self-interest.  To  keep  it  because  of  physical  health  may  be  the 
policy  of  epicurean  philosophy.  To  keep  it  because  we  love  it  is  to  show  that  it 
is  already  part  of  us — has  entered  into  the  moral  texture  of  our  being.  Sin  then 
becomes  distasteful,  and  temptations  lose  their  power. — W.  M.  Statham,  quoted  in 
"A  Homiletic  Commentary  on  the  Psalms,"  1879. 

Verse  165. — "And  nothing  shall  offend  them."  Hebrew,  "  they  shall  have  no 
stumblingblock."  I  John  ii.  10,  "  There  is  none  occasion  of  stumbling  in  him  "  who 
abides  in  the  light,  which  makes  him  to  see  and  avoid  such  stumblingblocks.  Wealth, 
tribulation,  temptation,  which  are  the  occasion  to  many  of  falling  (Isa.  viii.  14, 
15  ;  Ezek.  iii.  20  ;  vii.  19  ;  xiv.  3,  4,  7),  are  not  so  to  him. — A.  R  Faussett. 

Verse  165. — Learn  the  true  wisdom  of  those  of  you  who  are  new  creatures,  and 
who  love  God's  holy  law.  All  of  you  who  are  really  brought  to  Christ  are  changed 
into  his  image,  so  that  you  love  God's  holy  law.  "  I  delight  in  the  law  of  God  after 
the  inward  man."  "  The  statutes  of  the  Lord  are  right,  rejoicing  the  heart  " : 
Ps.  xix.  The  world  says  :  What  a  slave  you  are  !  you  cannot  have  a  little  amuse 
ment  on  the  Sabbath — you  cannot  take  a  Sabbath  walk,  or  join  a  Sabbath 
tea-party ;  you  cannot  go  to  a  dance  or  a  theatre ;  you  cannot  enjoy  the  pleasures  of 
sensual  indulgence — you  are  a  slave.  I  answer  :  Christ  had  none  of  these  pleasures. 
He  did  not  want  them  ;  nor  do  we.  He  knew  what  was  truly  wise,  and  good,  and 
happy,  and  he  chose  God's  holy  law.  He  was  the  freest  of  all  beings,  and  yet  he 
knew  no  sin.  Only  make  me  free  as  Christ  is  free — this  is  all  I  ask.  "  Great  peace 
have  they  which  love  thy  law  :  and  nothing  shall  offend  them." — Robert  Murray 
M'Cheyne,  1813—1843. 

Verse  165. — "Nothing  shall  offend  them."  They  that  have  this  character  of 
God's  children,  will  not  be  stumbled  at  God's  dispensations,  let  them  be  never  so  cross 
to  their  desires,  because  they  have  a  God  to  fly  unto  in  all  their  troubles,  and  a  sure 
covenant  to  rest  upon.  Therefore  the  reproaches  cast  upon  them,  and  on  the  way 
of  God,  do  not  scandalize  them  ;  for  they  have  found  God  in  that  very  way  which 
others  speak  evil  of ;  they  are  not  so  offended  by  anything  that  attends  the  way 
of  God,  as  to  dislike  or  forsake  that  way.  Nevertheless  we  must  take  heed  that  we 
be  not  offended. — John  Banyan. 

Verse  166. — "LORD,  I  have  hoped  for  thy  salvation,"  etc.  This  is  the  true  posture 
in  which  all  the  servants  of  God  should  desire  to  be  found — hoping  in  his  mercy, 
and  doing  his  commands.  How  easy  were  it  to  demonstrate  the  connection  between 
the  mental  feeling  here  recognized,  and  the  obedience  with  which  it  is  here  associated ! 
It  is  the  hope  of  salvation  which  is  the  great  and  pervading  motive  to  holiness,  and 
it  is  the  consciousness  of  obedience  to  the  will  of  God  which  strengthens  our  hope 
of  interest  in  the  divine  mercy. — John  Morison. 

Verse  166. — "LORD,  I  have  hoped  for  thy  salvation."  This  saying  he  borrowed 
from  good  old  Jacob.  Gen.  xlix.  18. — John  Trapp. 

Verse  166. — "/  have  done  thy  commandments."  Set  upon  the  practice  of  what 
you  read.  A  student  in  physic  doth  not  satisfy  himself  to  read  over  a  system  or 


PSALM   ONE   HUNDRED  AND   NINETEEN— VERSES    161    TO    168.     431 

body  of  physic,  but  he  falls  upon  practising  physic  :  the  life-blood  of  religion  lies 
in  the  practical  part.  Christians  should  be  walking  Bibles.  Xenophon  said,  "  Many 
read  Lycurgus's  laws,  but  few  observe  them."  The  word  written  is  not  only  a  rule 
of  knowledge,  but  a  rule  of  obedience  ;  it  is  not  only  to  mend  our  sight,  but  to  mend 
our  pace.  David  calls  God's  word  "  a  lamp  unto  his  feet "  (verse  105).  It  was  not  only 
a  light  to  his  eyes  to  see  by,  but  to  his  feet  to  walk  by.  By  practice  we  trade  with 
the  talent  of  knowledge,  and  turn  it  to  profit.  This  is  a  blessed  reading  of  Scripture, 
when  we  fly  from  the  sins  which  the  word  forbids,  and  espouse  the  doctrines  which 
the  word  commands.  Reading  without  practice  will  be  but  a  torch  to  light  men 
to  hell. —  Thomas  Watson. 

Verses  166,  167,  168. — He  that  casts  the  commands  behind  his  back  is  very 
presumptuous  in  applying  the  promises  to  himself.  That  hope  which  is  not 
accompanied  with  obedience  will  make  a  man  ashamed.  He  that  has  learned  the 
word  of  God  knows  that  the  law  is  not  made  void  by  faith,  but  established  :  Rom. 
iii.  31.  Christ  the  Church's  Head  and  Prophet,  in  his  sermon  upon  the  mount 
shows  the  extent  of  the  law,  requiring  purity  in  the  heart  and  thoughts,  as  well  as 
in  the  life  and  actions,  and  condemns  them  "  who  shall  break  the  least  of  these 
commands  and  shall  teach  men  so  " ;  but  "  those  that  teach  and  do  them,"  he 
owns  as  great  in  his  kingdom  :  Matt.  v.  19.  The  law  spoken  on  Mount  Sinai  is 
established  by  the  Legislator  Christ  in  Mount  Zion  as  a  rule  of  righteousness.  And 
they  who  are  rightly  instructed,  "  which  walk  according  to  this  rule,"  will  have  both 
heart  and  conversation  ordered  according  to  his  direction,  and  "  peace  and  mercy 
will  be  upon  them,"  and  hereby  they  will  show  themselves  to  be  indeed  the  Israel  of 
God. — Nathanael  Vincent. 

Verse  167. — My  soul  hath  kept  thy  testimonies  ;  and  I  love  them  exceedingly." 
Should  he  not  have  said,  first,  I  have  loved  thy  commandments,  and  so  have  kept 
them  ?  Doubtless  he  did  so  ;  but  he  ran  here  in  a  holy  and  most  heavenly  circle, 
I  have  kept  them  and  loved  them,  and  loved  them  and  kept  them.  If  we  love  Christ, 
we  shall  also  live  the  life  of  love  in  our  measure,  and  his  commandments  will  be 
most  dear  when  himself  is  most  precious. — Thomas  Shepard,  in  "The  Sound  Believer," 
1671. 

Verse  167. — "My  soul."  It  is  a  usual  phrase  among  the  Hebrews,  when  they 
would  express  their  affection  to  anything,  to  say,  "My  soul  "  :  as  Ps.  ciii.  1  and 
civ.  1,  "My  sou/,  praise  thou  the  Lord,"  and  Luke  i.  "My  soul  doth  magnify  the 
Lord." — Richard  Greenham. 

Verse  167. — "/  love  them  exceedingly."  It  is  only  a  reasonable  return  to  God  ; 
for  the  Father  loved  me  so  exceedingly  as  not  to  spare  his  own  Son,  but  to  give  him 
up  for  me  ;  and  the  Son  loved  me  so  exceedingly  that  he  gave  himself  to  me,  and 
gave  me  back  to  myself  when  I  was  lost  in  my  sins,  original  and  actual. — Gerhohus 
(1093—1169),  in  Neale  and  Littledale. 

Verses  167,  168. — Let  not  our  consciousness  of  daily  failures  make  us  shrink 
from  this  strong  expression  of  confidence.  It  is  alleged  as  an  evidence  of  grace, 
not  as  a  claim  of  merit,  and  therefore  the  most  humble  believer  need  not  hesitate 
to  adopt  it  as  the  expression  of  Christian  sincerity  before  God.  David  aspired 
to  no  higher  character  than  that  of  a  poor  sinner  :  but  he  was  conscious  of  spirituality 
of  obedience,  "  exceeding  love  "  to  the  divine  word,  and  an  habitual  walk  under  the 
eye  of  his  God — the  evidences  of  a  heart  (often  mentioned  in  the  Old  Testament) 
"  perfect  with  him." — Charles  Bridges. 

Verse  168. — "/  have  kept  thy  precepts,  for  all  my  ways  are  before  thee."  When 
men  are  some  way  off  in  a  king's  eye  they  will  be  comely  in  their  carriage  ;  but 
when  they  come  into  his  presence-chamber  to  speak  with  him  they  will  be  most 
careful.  Because  saints  are  always  in  God's  sight,  their  constant  deportment  must 
be  pious  and  seemly. — George  Swinnock. 

Verse  168. — "/  have  kept  thy  precepts,  etc.  The  Hebrew  word  icr,  shamar, 
that  is  here  rendered  "  kept,"  signifies  to  keep  carefully,  diligently,  studiously, 
exactly.  It  signifies  to  keep  as  men  keep  prisoners,  and  to  keep  as  a  watchman 
keeps  the  city  or  the  garrison  ;  yea,  to  keep  as  a  man  would  keep  his  very  life.  But 
now  mark  what  was  the  reason  that  David  kept  the  precepts  and  the  testimonies  of 
the  Lord  so  carefully,  so  sincerely,  so  diligently,  so  studiously,  and  so  exactly.  Why, 
the  reason  you  have  in  the  latter  part  of  the  verse,  "  for  all  my  ways  are  before  thee." 
O  sirs  !  it  is  as  necessary  for  him  that  would  be  eminent  in  holiness,  to  set  the  Lord 


432  EXPOSITIONS    OF    THE    PSALMS. 

always  before  him,  as  it  is  necessary  for  him  to  breathe.  In  that  31st  of  Job  you 
have  a  very  large  narrative  of  that  height  and  perfection  of  holiness  that  Job  had 
attained  to,  and  the  great  reason  that  he  gives  you,  for  this  is  in  the  4th  verse,  "  Doth 
not  he  see  my  way,  and  count  all  my  steps  ?  "  The  eye  of  God  had  so  strong  an 
influence  upon  his  heart  and  life,  that  it  wrought  him  up  to  a  very  high  pitch  of 
holiness. — Thomas  Brooks. 

Verse  168. — "All  my  ways  are  before  thee."  That  God  seeth  the  secrets  of  our 
heart,  is  a  point  terrible  to  the  wicked  but  joyful  to  the  godly.  The  wicked  are  sorry 
that  their  heart  is  so  open  :  it  is  a  boiling  pot  of  all  mischief,  a  furnace  and  forge- 
house  for  evil.  It  grieveth  them  that  man  should  hear  and  see  their  words  and 
actions  ;  but  what  a  terror  is  this — that  their  Judge,  whom  they  hate,  seeth  their 
thought !  If  they  could  deny  this,  they  would.  But  so  many  of  them  as  are  con 
vinced  and  forced  to  acknowledge  a  God,  are  shaken  betimes  with  this  also — that  he  is 
All-seeing.  Others  proceed  more  summarily,  and  at  once  deny  the  Godhead  in  their 
heart,  and  so  destroy  this  conscience  of  his  All-knowledge.  But  it  is  in  vain  :  the 
more  they  harden  their  heart  by  this  godless  thought,  the  more  fear  is  in  them  ; 
while  they  choke  and  check  their  conscience  that  it  crow  not  against  them  it 
checketh  them  with  foresight  of  fearful  vengeance,  and  for  the  present  convinceth 
them  of  the  omniscience  of  God,  the  more  they  press  to  suppress  it.  But  the 
godly  rejoice  herein  ;  it  is  to  them  a  rule  to  square  their  thoughts  by  ;  they  take 
no  liberty  of  evil  thinking,  willing,  wishing,  or  affecting,  in  their  hearts.  Where 
that  candle  shineth,  all  things  are  framed  as  worthy  of  him  and  of  his  sight,  whom 
they  know  to  be  seeing  their  heart. — William  Struther,  1633. 

Verse  168. — "All  my  ways  are  before  thee."  Walk  Christian,  in  the  view  of  God's 
omniscience  ;  say  to  thy  soul,  cave,  videt  Deus  ;  take  heed  God  seeth.  It  is  under 
the  rose,  as  the  common  phrase  is,  that  treason  is  spoken,  when  subjects  think  they 
are  far  enough  from  their  king's  hearing  ;  but  did  such  know  the  prince  to  be  under 
the  window,  or  behind  the  hangings,  their  discourse  would  be  more  loyal.  This 
made  David  so  upright  in  his  walking  :  "/  have  kept  thy  precepts,  for  all  my  ways 
are  before  thee."  If  Alexander's  empty  chair,  which  his  captains,  when  they  met 
in  counsel,  set  before  them,  did  awe  them  so  as  to  keep  them  in  good  order  ;  how 
helpful  would  it  be  to  set  before  ourselves  the  fact  that  God  is  looking  upon  us  I 
The  Jews  covered  Christ's  face,  and  then  buffeted  him  :  Mark  xiv.  65.  So  does 
the  hypocrite  ;  he  first  says  in  his  heart,  God  sees  not,  or  at  least  forgets  that  he  sees, 
and  then  he  makes  bold  to  sin  against  him  ;  like  that  foolish  bird,  which  runs  her 
head  among  the  reeds,  and  thinks  herself  safe  from  the  fowler,  as  if  because  she  did 
not  see  her  enemy,  therefore  he  could  not  see  her.  Te  mihi  abscondam,  non  me 
tibi  (Augustine).  I  may  hide  thee  from  my  eye,  but  not  myself  from  thine  eye. — 
William  Gurnall 


PSALM   ONE  HUNDRED  AND   NINETEEN— VERSES   169  TO   176.     433 

NOTES   ON    VERSES    169   TO    176. 

T    ET  my  cry  come   near    before  thee,  O  LORD  :    give   me   understanding 
*"J     according  to  thy  word. 

170  Let   my  supplication  come  before  thee  :    deliver    me  according  to 
thy  word. 

171  My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes. 

172  My  tongue  shall  speak  of   thy  word  :    for  all    thy  commandments 
are  righteousness. 

173  Let  thine  hand  help  me  ;   for  I  have  chosen  thy  precepts. 

174  I  have  longed  for  thy  salvation,  O  LORD  ;  and  thy  law  is  my  delight. 

175  Let  my  soul  live,  and  it  shall  praise  thee  ;    and  let  thy  judgments 
help  me. 

176  I  have  gone  astray  like  a  lost  sheep  ;  seek  thy  servant  :   for  I  do  not 
forget  thy  commandments. 

The  Psalmist  is  approaching  the  end  of  the  Psalm,  and  his  petitions  gather 
force  and  fervency ;  he  seems  to  break  into  the  inner  circle  of  divine  fellowship,  and 
to  come  even  to  the  feet  of  the  great  God  whose  help  he  is  imploring.  This 
nearness  creates  the  most  lowly  view  of  himself,  and  leads  him  to  close  the  Psalm 
upon  his  face  in  deepest  self-humiliation,  begging  to  be  sought  out  like  a  lost  sheep. 

169.  "Let  my  cry  come  near  before  thee,  0   LORD."     He  is  tremblingly  afraid 
lest  he  should  not    be  heard.     He  is  conscious  that  his  prayer    is  nothing  better 
than  the  cry  of  a  poor  child,  or  the  groan  of  a  wounded  beast.     He  dreads  lest  it 
should  be  shut  out  from  the  ear  of  the  most  High,  but  he  very  boldly  prays  that 
it  may  come  before  God,  that  it  may  be  in  his  sight,  under  his  notice,  and  looked 
upon  with  his  acceptance  ;    yea,  he  goes  further,  and  entreats,  "  Let  my  cry  come 
near  before  thee,  O  Lord."     He  wants  the  Lord's  attention  to  his  prayer  to  be  very 
close  and  considerate.     He  uses  a  figure  of  speech  and  personifies  his  prayer.     We 
may  picture  his  prayer  as  Esther,  venturing  into  the  royal  presence,  entreating 
an  audience,  and  begging  to  find  favour  in  the  sight  of  the  blessed  and  only  Potentate. 
It  is  a  very  sweet  thing  to  a  suppliant  when  he  knows  of  a  surety  that  his  prayer 
has  obtained  audience,  when  it  has  trodden  the  sea  of  glass  before  the  throne,  and 
has  come  even  to  the  footstool  of  the  glorious  seat  around  which  heaven  and  earth 
adore.     It  is  to  Jehovah  that  this  prayer  is  expressed  with  trembling  earnestness 
— our  translators,  filled  with  holy  reverence,  translate  the  word,  "  O  LORD."     We 
crave  audience  of  none  else,  for  we  have  confidence  in  none  beside.     "  Give  me 
understanding  according  to  thy  word."     This  is  the  prayer  about  which  the  Psalmist 
is  so  exceedingly  anxious.     With  all  his  gettings  he  would  get  understanding,  and 
whatever  he  misses  he  is   resolved   not  to   miss   this    priceless   boon.     He   desires 
spiritual  light  arid  understanding  as  it  is  promised  in  God's  word,  as  it  proceeds 
from  God's  word,  and  as  it  produces  obedience  to  God's  word.     He  pleads  as  though 
he  had  no  understanding  whatever  of  his  own,  and  asks  to  have  one  given  to  him. 
"  Give  me  understanding."     In  truth,  he  had  an  understanding  according  to  the 
judgment  of  men,  but  what  he  sought  was  an  understanding  according  to  God's 
word,  which  is  quite  another  thing.     To  understand  spiritual  things  is  the  gift  of 
God.     To  have  a  judgment  enlightened  by  heavenly  light  and  conformed  to  divine 
truth  is  a  privilege  which  only  grace  can  give.     Many  a  man  who  is  accounted 
wise  after  the  manner  of  this  world  is  a  fool  according  to  the  word  of  the  Lord. 
May  we  be  among  those  happy  children  who  shall  all  be  taught  of  the  Lord. 

170.  "  Let  my  supplication  come  before  thee."     It  is  the  same  entreaty  with 
a  slight  change  of  words.     He  humbly  calls  his  cry  a  supplication,  a  sort  of  beggar's 
petition  ;  and  again  he  asks  for  audience  and  for  answer.     There  might  be  hindrances 
in  the  way  to  an  audience,  and  he  begs  for  their  removal — let  it  come.     Other 
believers  are  heard — let  my  prayer  come  before  thee.     "  Deliver  me  according  to 
thy  word."     Rid  me  of  mine  adversaries,  clear  me  of  my  slanderers,  preserve  me 
from  my  tempters,  and  bring  me  up  out  of  all  my  afflictions  even  as  thy  word  has 
led  me  to  expect  thou  wilt  do.     It  is  for  this  that  he  seeks  understanding.     His 
enemies  would  succeed  through  his  folly,  if  they  succeeded  at  all  ;  but  if  he  exercised 
a  sound  discretion  they  would  be  baffled,  and  he  would  escape  from  them.     The 

VOL.  v.  28 


434  EXPOSITIONS    OF    THE    PSALMS. 

Lord  in  answer  to  prayer  frequently  delivers  his  children  by  making  them  wise 
as  serpents  as  well  as  harmless  as  doves. 

171.  "  My  lips  shall  utter  praise,  when  thou  hast  taught  me  thy  statutes."     He 
will  not  always  be  pleading  for  himself,  he  will  rise  above  all  selfishness,  and  render 
thanks  for  the  benefit  received.     He  promises  to  praise  God  when  he  has  obtained 
practical  instruction  in  the  life  of  godliness  :    this  is  something  to  praise  for,  no 
blessing  is  more  precious.     The  best  possible  praise  is  that  which  proceeds  from 
men  who  honour  God,  not  only  with  their  lips,  but  in  their  lives.     We  learn  the 
music  of  heaven  in  the  school  of  holy  living.     He  whose  life  honours  the  Lord  is 
sure  to  be  a  man  of  praise.     David  would  not  only  be  grateful  in  silence,  but  he 
would  express  that  gratitude  in  appropriate  terms  :    his  lips  would  utter  what  his 
life  had  practised.     Eminent  disciples  are  wont  to  speak  well  of  the  master  who 
instructed  them,  and  this  holy  man,  when  taught  the  statutes  of  the  Lord,  promises 
to  give  all  the  glory  to  him  to  whom  it  is  due. 

172.  "My  tongue  shall  speak  of  thy  word."     When  he  had  done  singing  he  began 
preaching.     God's  tender  mercies  are  such  that  they  may  be  either  said  or  sung. 
When  the  tongue  speaks  of  God's  word  it  lias  a  most  fruitful  subject ;  such  speaking 
will  be  as  a  tree  of  life,  whose  leaves  shall  be  for  the  healing  of  the  people.     Men 
will  gather  together  to  listen  to  such  talk,  and  they  will  treasure  it  up  in  their  hearts. 
The  worst  of  us  is  that  for  the  most  part  we  are  full  of  our  own  words,  and  speak 
but  little  of  God's  word.     Oh,  that  we  could  come  to  the  same  resolve  as  this  godly 
man,  and  say  henceforth,  "  My  tongue  shall  speak  of  thy  word."     Then  should 
we  break  through  our  sinful  silence  ;    we  should  no  more  be  cowardly  and  half 
hearted,  but  should  be  true  witnesses  for  Jesus.     It  is  not  only  of  God's  works 
that  we  are  to  speak,  but  of  his  word.     We  may  extol  its  truth,  its  wisdom,  its 
preciousness,  its  grace,  its  power  ;    and  then  we  may  tell  of  all  it  has  revealed,  all 
it  has  promised,  all  it  has  commanded,  all  it  has  effected.     The  subject  gives  us 
plenty  of  sea-room  ;   we  may  speak  on  for  ever :    the  tale    is  for  ever  telling,  yet 
untold.     "For  all  thy  commandments  are  righteousness."     David  appears  to  have 
been  mainly  enamoured  of  the  preceptive  part  of  the  word  of  God,  and  concerning 
the  precept  his  chief  delight  lay  in  its  purity  and  excellence.     When  a  man  can 
speak  this  from  his  heart,  his  heart  is  indeed  a  temple  of  the  Holy  Ghost.     He  had 
said  aforetime  (verse  138),  "  Thy  testimonies  are  righteous,"  but  here  he  declares 
that  they  are  righteousness  itself.     The  law  of  God  is  not  only  the  standard  of 
right,  but  it  is  the  essence  of  righteousness.     This  the  Psalmist  affirms  of  each  and 
every  one  of  the  precepts  without  exception.     He  felt  like  Paul — "  The  law  is  holy, 
and  the  commandment  holy  and  just  good."     When  a  man  has  so  high  an  opinion 
of  God's  commandments  it  is  little  wonder  that  his  lips  should  be  ready  to  extol 
the  ever-glorious  One. 

173.  "  Let  thine  hand  help  me."     Give  me  practical  succour.     Do  not  entrust 
me  to  my  friends  or  thy  friends,  but  put  thine  own  hand  to  the  work.     Thy  hand 
has  both  skill  and  power,  readiness  and  force :    display  all  these  qualities  on  my 
behalf.     I  am  willing  to  do  the  utmost  that  I  am  able  to  do  ;     but  what  I  need 
is  thine  help,  and  this  is  so  urgently  required  that  if  1  have  it  not  I  shall  sink.     Do 
not  refuse  thy  succour.     Great  as  thy  hand  is,  let  it  light  on  me,  even  me.     The 
prayer  reminds  us  of  Peter  walking  on  the  sea  and  beginning  to  sink  ;  he,  too,  cried, 
"  Lord,  help  me,"  and  the  hand  of  his  Master  was  stretched  out  for  his  rescue.     "  For 
/  have  chosen  thy  precepts."     A  good  argument.     A  man  may  fitly  ask  help  from 
God's  hand  when  he  has  dedicated  his  own  hand  entirely  to    the  obedience  of  the 
faith.     "  I  have  chosen  thy  precepts."     His  election  was  made,  his  mind  was  made 
up.     In  reference  to  all  earthly  rules  and  ways,  in  preference  even  to  his  own  will, 
he  had  chosen  to  be  obedient  to  the  divine  commands.     Will  not  God  help  such 
a  man  in  holy  work  and  sacred  service  ?     Assureedly  he  will.     If  grace  has  given 
us  the  heart  with  which  to  will,  it  will  also  give  us  the  hand  with  which  to  perform. 
Whenever,  under  the  constraints  of  a  divine  call,  we  are  engaged  in  any  high  and 
lofty  enterprise,  and  feel  it  to  be  too  much  for  our  strength,  we  may  always  invoke 
the  right  hand  of  God  in  words  like  these. 

174.  "  /  have  longed  for  thy  salvation,  O  LORD."     He  speaks  like  old  Jacob  on 
his  deathbed  ;    indeed,  all  saints,  both  in  prayer  and  in  death,  appear  as  one,  in 
word,  and  deed,  and  mind.     He  knew  God's  salvation,  and  yet  he  longed  for  it ; 
that  is  to  say,  he  had  experienced  a  share  of  it,  and  he  was  therefore  led  to  expect 
something  yet  higher  and  more  complete.     There  is  a  salvation  yet  to  come,  wi  en 
we  shall  be  clean  delivered  from  the  body  of  this  death,  set  free  from  all  the  turmoil 


PSALM   ONE   HUNDRED   AND   NINETEEN— VERSES   169   TO   176.     435 

and  trouble  of  this  mortal  life,  raised  above  the  temptations  and  assaults  of  Satan, 
and  brought  near  unto  our  God,  to  be  like  him  and  with  him  for  ever  and  ever. 
"  I  have  longed  for  thy  salvation,  O  Jehovah  ;  and  thy  law  is  my  delight."  The 
first  clause  tells  us  what  the  saint  longs  for,  and  this  informs  us  what  is  his  present 
satisfaction.  God's  law,  contained  in  the  ten  commandments,  gives  joy  to 
believers.  God's  law,  that  is,  the  entire  Bible,  is  a  well-spring  of  consolation  and 
enjoyment  to  all  who  receive  it.  Though  we  have  not  yet  reached  the  fulness 
of  our  salvation,  yet  we  find  in  God's  word  so  much  concerning  a  present  salvation 
that  we  are  even  now  delighted. 

175.  "Let  my  soul  live."     Fill  it  full  of  life,  preserve  it  from  wandering  into  the 
ways  of  death,  give  it  to  enjoy  the  indwelling  of  the  Holy  Ghost,  let  it  live  to  the 
fulness  of  life,  to  the  utmost  possibilities  of  its  new-created  being.     "And  it  shall 
praise  thce."     It  shall  praise  thee  for  life,  for  new  life,  for  thou  art  the  Lord  and 
Giver  of  Life.     The  more  it  shall  live,   the  more  it  shall  praise,  and  when  it  shall 
live  in  perfection  it  shall  praise  thee  in  perfection.     Spiritual  life  is  prayer  and  praise. 
"And  let  thy  judgments  help  me."     While  I  read  the  record  of  what  thou  hast  done, 
in  terror  or  in  love,  let  me  be  quickened  and  developed.     \Vh  ile  I  see  thy  hand  actually 
at  work  upon  me,  and  upon  others,  chastening  sin,  and  smiling  upon  righteousness, 
let  me  be  helped  both  to  live  aright  and  to  praise  thee.    Let  all  thy  deeds  in  providence 
instruct  me,  and  aid  me  in  the  struggle  to  overcome  sin  and  to  practise  holiness. 
This  is  the  second  time  he  has  asked  for  help  in  this  portion  ;    he  was  always  in 
need  of  it,  and  so  are  we. 

176.  This  is  the  finale,  the  conclusion  of  the  whole  matter  :   "/  have  gone  astray 
like  a  lost  sheep  " — often,  wilfully,  wantonly,  and  even  hopelessly,  but  for  thine 
interposing  grace.     In  times  gone  by,  before  I  was  afflicted,  and  before  thou  hadsl 
fully  taught  me  thy  statutes,  "I  went  astray"  from  the  practical  precepts,  from 
the  instructive  doctrines,   and  from  the  heavenly  experiences  which  thou   hadst 
set  before  me.     I  lost  my  road,  arid  I  lost  myself.     Even  now  I  am  apt  to  wander, 
and,  in  fact,  have  roamed  already  ;  therefore,  Lord,  restore  me.     "Seek  thy  servant." 
He  was  not  like  a  dog,  that  somehow  or  other  can  find  its  way  back  ;    but  he  was 
like  a  lost  sheep,  which  goes  further  and  further  away  from  home  ;   yet  still  he  was 
a  sheep,  and  the  Lord's  sheep,  his  property,  and  precious  in  his  sight,  and  therefore 
he  hoped  to  be  sought  in  order  to  be  restored.     However  far  lie  might  have  wandered 
he  was  still  not  only  a  sheep,  but  God's  "  servant,"  and  therefore  he  desired  to 
be  in  his  Master's  house  again,  and  once  more  honoured  with  commissions  for  his 
Lord.     Had  he  been  only  a  lost  sheep  he  would  not  have  prayed  to  be  sought ; 
but  being  also  a  "  servant  "  he  had  the  power  to  pray.     He  cries,  "  Seek  thy  servant," 
and  he  hopes  to  be  not  only  sought,  but  forgiven,  accepted,  and  taken  into  work 
again  by  his  gracious  Master. 

Notice  this  confession  ;  many  times  in  the  Psalm  David  has  defended  his  own 
innocence  against  foul-mouthed  accusers,  but  when  he  comes  into  the  presence 
of  the  Lord  his  God  he  is  ready  enough  to  confess  his  transgressions.  He  here 
sums  up,  not  only  his  past,  but  even  his  present  life,  under  the  image  of  a  sheep 
which  has  broken  from  its  pasture,  forsaken  the  flock,  left  the  shepherd,  and  brought 
itself  into  the  wild  wilderness,  where  it  has  become  as  a  lost  thing.  The  sheep 
bleats,  and  David  prays,  "  Seek  thy  servant."  His  argument  is  a  forcible  one, — 
"  for  I  do  not  forget  thy  commandments."  I  know  the  right,  I  approve  and  admire 
the  right,  what  is  more,  I  love  the  right,  and  long  for  it.  I  cannot  be  satisfied  to 
continue  in  sin,  I  must  be  restored  to  the  ways  of  righteousness.  I  have  a  home 
sickness  after  my  God,  I  pine  after  the  ways  of  peace  ;  I  do  not  and  I  cannot  forget 
thy  commandments,  nor  cease  to  know  that  I  am  always  happiest  and  safest  when 
I  scrupulously  obey  them,  and  find  all  my  joy  in  doing  so.  Now,  if  the  grace  of 
God  enables  us  to  maintain  in  our  hearts  the  loving  memory  of  God's  commandments 
it  will  surely  yet  restore  us  to  practical  holiness.  That  man  cannot  be  utterly 
lost  whose  heart  is  still  with  God.  If  he  be  gone  astray  in  many  respects,  yet  still, 
if  he  be  true  in  his  soul's  inmost  desires,  he  will  be  found  again,  and  fully  restored. 
Yet  let  the  reader  remember  the  first  verse  of  the  Psalm  while  he  reads  the  last : 
the  major  blessedness  lies  not  in  being  restored  from  wandering,  but  in  being  upheld 
in  a  blameless  way  even  to  the  end.  Be  it  ours  to  keep  the  crown  of  the  causeway, 
never  leaving  the  King's  highway  for  By-path  Meadow,  or  any  other  flowery  path 
of  sia  May  the  Lord  uphold  us  even  to  the  end.  Yet  even  then  we  shall  not 
be  able  to  boast  with  the  Pharisee,  but  shall  still  pray  with  the  publican,  "  God 
be  merciful  to  me  a  sinner  ;  "  and  with  the  Psalmist,  "  Seek  thy  servant." 


436  EXPOSITIONS    OF    THE    PSALMS. 


EXPOSITION    OF   VERSES    169   TO    176. 

This  commences  a  new  division  ef  the  Psalm,  indicated  by  the  last  letter 
of  the  Hebrew  alphabet,  the  letter  Tau,  corresponding  to  our  I,  or  th. — Albert 
Barnes. 

Verse  169. — "Let  my  cry  come  near  before  thee,  O  LORD."  That  is,  as  some  will 
have  it,  Let  this  whole  preceding  Psalm,  and  all  the  petitions  (whereof  we  have 
here  a  repetition)  therein  contained,  be  highly  accepted  in  heaven. — John  Trapp. 

Verse  169. — "Let  my  cry  come  near  before  thee,  O  LORD."  We  are  now  come 
to  the  last  section  of  this  Psalm,  wherein  we  see  David  more  fervent  in  prayer 
than  he  was  in  the  first,  as  ye  shall  easily  observe  by  comparing  them  both  together. 
The  godly,  the  longer  they  speak  to  God,  are  the  more  fervent  and  earnest  to  speak 
to  him  ;  so  that  unless  necessity  compel  them,  they  desire  never  to  intermit  conference 
with  him. 

Many  prayers  hath  he  made  to  God  in  this  Psalm  :  now  in  the  end  he  prays 
for  his  prayers,  that  the  Lord  would  let  them  come  before  him.  Some  men  send 
out  prayers,  but  God  turns  them  into  sin,  and  puts  them  away  back  from  him  : 
therefore  David  seeks  favour  to  his  prayers. — William  Cowper. 

Verse  169. — "Give  me  understanding."  This  was  the  prayer  of  Solomon  (1  Kings 
iii.  9),  and  we  are  told  that  it  pleased  the  Lord,  and  as  a  reward  he  added  temporal 
prosperity,  which  the  young  king  had  not  asked.  Yet  Solomon  meant  less 
by  his  prayer  than  his  father  David  did  ;  for  we  see  in  him  little  trace  of  the 
deep  devotion  for  which  his  father  was  so  remarkable,  The  Psalmist  here  prays  a 
deep  prayer  which  can  only  be  answered  by  the  Holy  Ghost  himself  enlightening 
the  soul.  The  understanding  is  a  most  important  member  of  our  spiritual  frame. 
Conscience  is  the  understanding  exercised  upon  moral  questions,  and  if  that  be 
not  right,  where  shall  we  be  ?  Our  understanding  of  the  word  of  God  comes  by 
teaching,  but  also  through  experience  we  understand  hardly  anything  till  we 
experience  it.  Such  an  enlightening  experience  is  the  gift  of  God,  and  to  him 
we  must  look  for  it  in  prayer. — C  H.  S. 

Verse  169. — "Give  me  understanding."  The  especial  work  of  the  Holy  Spirit 
in  the  illumination  of  our  minds  unto  the  understanding  of  the  Scripture  is  called 
"understanding."  The  Psalmist  prays  "Give  me  understanding,  and  I  shall  keep 
thy  law  "  (verse  34).  So  the  apostle  speaks  to  Timothy  "  Consider  what  I  say  ; 
and  the  Lord  give  thee  understanding  in  all  things  "  2  Tim.  ii  7.  Besides  his 
own  consideration  of  what  was  proposed  unto  him,  which  includes  the  due  and  diligent 
use  of  all  outward  means,  it  was  moreover  necessary  that  God  should  give  him  under 
standing  by  an  inward  effectual  work  of  his  Spirit,  that  he  might  comprehend  the 
things  wherein  he  was  instructed.  And  the  desire  hereof,  as  of  that  without  which 
there  can  be  no  saving  knowledge  of  the  word,  nor  advantage  by  it,  the  Psalmist 
expresseth  emphatically,  with  great  fervency  of  spirit  in  verse  144  :  "  The  righteous 
ness  of  thy  testimony  is  everlasting  .-  give  me  understanding,  and  I  shall  live." 
Without  this  he  knew  that  he  could  have  no  benefit  by  the  everlasting  righteousness 
of  the  testimonies  of  God.  All  understanding,  indeed,  however  it  be  abused  by 
the  most,  is  the  work  and  effect  of  the  Holy  Ghost ,  for  "  the  inspiration  of  the 
Almighty  giveth  understanding  "  :  Job  xxxii.  8.  So  is  this  spiritual  understanding 
in  an  especial  manner  the  gift  of  God.  In  this  "  understanding  "  both  the  ability 
of  our  mind  and  the  due  exercise  of  it  is  included.  This  one  consideration,  *.hat 
the  saints  of  God  have  with  so  much  earnestness  prayed  that  God  would  give  them 
understanding  as  to  his  mind  and  will  as  revealed  in  the  word,  with  his  reiterated 
promises  that  he  would  so  do,  is  of  more  weight  with  me  than  all  the  disputes  of 
men  to  the  contrary.  No  farther  argument  is  necessary  to  prove  that  men  do  not 
understand  the  mind  of  God  in  the  Scripture  in  a  due  manner,  than  their  supposal 
and  confidence  that  so  they  can  do  without  the  communication  of  a  spiritual  under 
standing  unto  them  by  the  Holy  Spirit.  This  self-confidence  is  directly  contrary 
unto  the  plain,  express  testimonies  of  the  word. — John  Owen. 

Verse  169. — "Give  me  understanding."  Why  should  the  man  of  God  here  pray 
for  understanding  ?  Had  he  not  often  prayed  for  it  before  ?  Was  he  a  novice  in 
knowledge,  being  a  prophet  ?  Doth  not  our  Saviour  Christ  reprehend  repetitions 
and  babbling  in  prayer  ?  True  it  is  our  Saviour  Christ  doth  reprehend  that  babbling 
which  is  without  faith  and  knowledge  and  a  feeling  of  our  wants  ;  but  he  speaketh 
not  against  those  serious  repetitions  which  proceed  from  a  plentiful  knowledge, 


PSALM   ONE  HUNDRED   AND  NINETEEN— VERSES  169  TO   176.     437 

abundant  faith,  and  lively  feeling  of  our  necessities.  Again,  although  it  cannot 
be  denied  but  he  was  a  man  of  God,  and  had  received  great  grace,  yet  God  giveth 
knowledge  to  his  dearest  saints  in  this  life  but  in  part,  and  the  most  which  we  see 
and  know  is  but  little.  Besides,  when  we  have  knowledge,  and  knowledge  must  be 
brought  into  practice,  we  shall  find  such  difficulties,  such  waywardness,  such  forget- 
fulness,  such  wants,  that  although  we  have  had  with  the  prophet  a  very  good  direction 
in  the  general  things  of  the  word,  which  are  universal  and  few,  yet  we  shall  find 
many  distractions  in  our  practices,  which  must  be  particular  and  many  ;  and  we 
shall  either  fail  in  memory  by  forgetfulness,  or  in  judgment  by  blindness,  or  in 
affection  by  dulness.  So  easily  may  we  slip  when  we  think  we  may  hold  our  journey 
on.  Wherefore  the  man  of  God,  through  that  examination  which  he  took  of  his  heart 
and  affections,  seeing  those  manifold  straits  and  difficulties,  prayeth  in  the  verse 
following,  not  for  the  renewing  of  men  in  general  in  their  troubles,  but  for  the 
considering  of  his  own  particular  condition. — Richard  Greenhorn. 

Verse  169. — "According  to  thy  word."  David  here  seeks  understanding  not 
carnally,  for  the  wisdom  of  the  flesh  is  death  :  but  he  seeks  understanding  according 
to  God's  word.  Without  this  the  wisdom  of  man  is  foolishness  ;  and  the  more 
subtil  he  seems  to  be  in  his  ways,  the  more  deeply  he  involves  himself  in  the  snare 
of  the  devil.  "  They  have  rejected  the  word  of  the  Lord  ;  and  what  wisdom  is  in 
them  ?  "  Jer.  viii.  9.  But  seeing  he  was  an  excellent  prophet,  and  protested  before 
that  he  had  more  understanding  than  the  ancients,  yea,  than  his  teachers  ;  how  is 
it  that  he  still  prays  for  understanding  ?  In  answer  to  this  we  are  to  know,  that  there 
is  a  great  difference  between  the  gifts  of  nature  and  grace.  Nature  ofttimes  gives  to 
man  very  excellent  gifts,  as  rare  memory,  knowledge,  quick  wit,  strength,  external 
beauty  ;  but  therewithal  it  teacheth  not  man  to  consider  that  in  which  he  is  wanting  ; 
whereof  it  comes  to  pass,  that  he  wraxeth  proud  of  that  which  he  hath.  This  is  a 
common  thing  to  men  in  the  state  of  nature,  that  of  small  gifts  they  conceive  a 
great  pride  :  but  grace,  as  it  gives  to  man  more  excellent  gifts  than  nature  can 
afford,  so  it  teacheth  him  to  look  unto  that  which  he  wants,  that  he  be  not  puffed 
up  by  considering  that  which  he  hath,  but  carried  in  all  humility  of  heart  to  pray 
for  that  which  he  wants. — Abraham  Wright. 

Verse  170. — "Let  my  supplication  come  before  thee,"  etc.  The  sincere  worshipper 
cannot  be  contented  with  anything  short  of  actual  intercourse  with  God.  The  round 
of  duty  cannot  please  where  the  spirit  of  grace  and  supplication  has  not  been 
vouchsafed.  A  filial  disposition  will  pour  itself  forth  in  earnest  longings  after 
communion  with  God.  Nor  will  the  hope  of  gracious  audience  be  founded  on  any 
other  plea  save  that  of  the  sure  word  of  Jehovah's  promise.  It  is  in  accordance 
with  that  word,  and  not  in  opposition  to  it,  that  the  child  of  God  expects  to  be 
heard.  All  his  deliverance  he  feels  to  be  from  the  Lord,  and  all  that  he  looks  for 
from  heaven  he  anticipates  in  answer  to  prayer.  O  for  more  of  that  faith  which  makes 
its  appeal  to  the  divine  veracity,  and  which  looks  with  steadfast  eye  to  the  promise 
of  a  covenant-keeping  God. — John  Morison. 

Verse  170. — "Let  my  supplication  come  before  thee."  Observe  the  order  of  the 
words  here  and  in  the  preceding  verse.  First  we  had,  "  Let  my  cry  come  near  ;  " 
then  "  Give  me  understanding,"  and  that  "  according  to  thy  word,"  and  now  we 
have  "Let  my  prayer  enter  in  (LXX.,  Syr.,  Arb.,  Vulg.,)  before  thee."  Just  so,  if 
you  wish  for  an  interview  with  a  man  of  very  high  rank,  first  you  come  near  his 
house,  then  you  ask  for  information  and  instruction  as  to  his  intentions,  then  you 
ask  permission  to  enter,  lest  you  should  be  driven  away  and  refused  admittance. 
Knock  therefore  at  the  door  of  the  heavenly  palace  :  knock,  not  with  your  bodily 
hand,  but  with  the  right  hand  of  prayer.  For  the  voice  can  knock  as  well  as  the 
hand,  as  it  is  written,  "  It  is  the  voice  of  my  Beloved  that  knocketh  "  :  Cant.  v.  2. 
And  when  you  have  knocked,  see  how  you  go  in,  lest  after  entering  you  should 
not  get  the  sight  of  the  King.  For  there  are  many  who  make  their  way  into  palaces, 
and  do  not  at  once  get  an  audience  of  an  earthly  sovereign,  but  have  to  watch 
constantly  to  obtain  an  interview  at  last.  Nor  have  they  the  choice  of  the 
opportunity,  they  come  when  they  are  sent  for,  and  then  present  their  petition,  if 
they  wish  to  be  favourably  received. — Ambrose,  in  Neale  and  Littledale. 

Verse  171. — "My  lips  shall  utter  praise."  You  have  stood  at  the  fountain 
head  of  a  stream  of  water,  and  admired  while  it  bubbled  up,  and  ran  down  in  a 
clear  rivulet,  till  at  length  it  swelled  the  mighty  river.  Such  is  the  allusion  here. 


43R  EXPOSITIONS    OF    THE    PSALMS. 

The  heart  taught  of  God  cannot  contain  itself,  but  breaks  out  in  praise  and  singing. 
This  would  be  the  effect  of  divine  illumination,  and  this  would  be  felt  to  be  a  privilege^ 
yea,  and  a  high  duty.  Have  you  not  found  so,  believers,  specially  on  communion 
occasions  ?  Be  assured,  such  utterances  are  the  sign  of  a  renewed  heart ;  yea,  of  a 
heart  filled  with  all  gratitude  of  right  feeling. — John  Stephen. 
Verse  171. — "My  lips  shall  utter  praise,"  etc. 

O  make  me,  Lord,  thy  statutes  learn  ! 

Keep  in  thy  ways  my  feet, 
Then  shall  my  lips  divinely  burn  ; 

Then  shall  my  songs  be  sweet. 

Each  sin  I  cast  away  shall  make 

My  soul  more  strong  to  soar  ; 
Each  deed  of  holiness  shall  wake 

A  strain  divine  the  more. 

My  voice  shall  more  delight  thine  ear 

The  more  I  wait  on  thee  ; 
Thy  service  bring  my  song  more  near 

The  angelic  harmony. 

T.  II.  Gill,  in  "Breathings  of  the  Better  Life"  [1881]. 

Verse  172. — "My  tongue  shall  speak  of  thy  word."  One  duty  of  thankfulness 
promised  by  David  is,  to  speak  of  God's  words  for  the  edification  of  others.  Every 
Christian  man,  as  he  is  a  priest  to  offer  sacrifice  unto  God,  so  is  he  a  prophet  to 
teach  his  brethren  ;  for  unto  us  all  stands  that  commandment,  "  Edify  one  another 
in  their  most  holy  faith."  But,  alas,  ye  shall  see  many  Christians  now,  who  at 
their  tables,  and  in  their  companies,  can  speak  freely  upon  any  subject ;  only  for 
spiritual  matters,  which  concern  the  soul,  there  they  are  dumb,  and  cannot  say  with 
David,  "My  tongue  shall  speak  of  thy  word." — William  Cowper. 

Verse  173. — "Let  thine  hand  help  me."  David  having  before  made  promises 
of  thankfulness,  seeks  now  help  from  God,  that  he  may  perform  them.  Our 
sufficiency  is  not  of  ourselves,  but  of  God  ;  to  will  and  to  do  are  both  from  him. 
In  temporal  things  men  ofttimes  take  great  pains  with  small  profit ;  first,  because 
they  seek  not  to  make  their  conscience  good  ;  next,  because  they  seek  not  help 
from  God  :  therefore  they  speed  no  better  than  Peter,  who  fished  all  night  and  got 
nothing  till  he  cast  his  net  in  the  name  of  the  Lord.  But  in  spiritual  things  we  may 
far  less  look  to  prosper,  if  we  call  not  for  God's  assistance  :  the  means  will  not  profit 
us  unless  God's  blessing  accompany  them.  There  is  preaching,  but  for  the  most 
part  without  profit ;  there  is  prayer,  but  it  prevails  not ;  there  is  hearing  of  the 
word,  but  without  edifying  ;  and  all  because  in  spiritual  exercises  instant  prayer 
is  not  made  unto  God,  that  his  hand  may  be  with  us  to  help  us. — Abraham  Wright. 

Verse  173. — "/  have  chosen  thy  precepts."  Hath  God  given  you  a  heart  to  make 
choice  of  his  ways  ?  O  bless  God  I  There  was  a  time  when  you  went  on  in  giving 
pleasure  to  the  flesh,  and  you  saw  then  no  better  thing  than  such  a  kind  of  life,  and 
the  Lord  hath  been  pleased  to  discover  better  things  to  you,  so  as  to  make  you 
renounce  your  former  ways,  and  to  make  choice  of  another  way,  in  which  your 
souls  have  found  other  manner  of  comforts,  and  satisfactions,  and  contentments 
than  ever  you  did  before.  Bless  God  as  David  did  :  "  Blessed  be  the  Lord  who  hath 
given  me  counsel  "  .  .  .  .  Seeing  God  hath  thus  inclined  your  heart  to  himself,  be  for 
ever  established  in  your  choice :  seeing  God  hath  shown  to  you  his  ways,  as  Pilate 
said  in  another  case,  "  That  I  have  written  I  have  written  "  :  so  say  you,  "  That  I 
have  chosen  I  have  chosen." — Jeremiah  Burroughs,  in  "Moses  his  Choice." 

Verses  173,  174. — "/  have  chosen."  "My  delight."  Cheerfulness  accompanies 
election  of  a  thing.  Lumpishness  is  a  sign  we  never  chose  it,  but  were  forced  to 
it.  Such  cheerfulness  in  service  procures  cheerfulness  in  mercies  :  Isa.  Ixiv.  5, 
"  Thou  meetest  him  that  rejoiceth  and  worketh  righteousness."  He  puts  to  his 
hand  to  help  such  an  one.  Christ  loves  not  melancholy  and  phlegmatic  service  ; 
such  a  temper  in  acts  of  obedience  is  a  disgrace  to  God  and  to  religion  :  to  God,  it 
betrays  us  to  have  jealous  thoughts  of  God,  as  though  he  were  a  hard  master  ;  to 
religion  it  makes  others  think  duties  are  drudgeries,  and  not  privileges. — Stephen 
Charnock. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  169  TO  176.     439 

Verse  174. — "/  have  longed  for  thy  salvation,  O  Loni>,"  etc.  The  thing  which 
we  learn  hence  out  of  David's  joining  these  two  together,  /  long  for  salvation,  and 
thy  law  is  my  delight,  is  this,  that  it  is  not  enough  for  a  man  to  say,  he  longs  and 
desires  to  be  saved,  unless  he  makes  a  conscience  to  use  the  appointed  means  to 
bring  him  thereunto.  It  had  been  but  hypocrisy  in  David  to  say  he  longed  for 
salvation,  if  his  conscience  had  not  been  able  to  witness  with  him  that  the  law  was 
his  delight.  It  is  mere  mockery  for  a  man  to  say  he  longeth  for  bread,  and  prayeth 
to  God  every  day  to  give  him  his  daily  bread,  if  he  yet  walk  in  nc  calling,  or  else 
seek  to  get  it  by  fraud  and  rapine,  not  staying  himself  at  all  upon  God's  providence. 
Who  will  imagine  that  a  man  wishoth  for  health,  who  either  despiseth  or  neglecteth 
the  means  of  his  recovery  ?  God  hath  in  his  own  wisdom  appointed  a  lawful  means 
for  every  lawful  thing  ;  this  means,  being  obediently  used,  the  comfortable  obtaining 
of  the  end  may  be  confidently  looked  for  ;  the  means  being  not  observed,  to  think 
to  attain  to  the  end  is  mere  presumption.  God  will  deliver  Noah  from  the  flood, 
but  Noah  must  be  "moved  with  reverence,"  and  "prepare  the  ark  "  (Heb.  xi.  7), 
or  else  he  could  not  have  escaped.  He  would  save  Lot  from  Sodom,  but  yet  Lot 
must  hie  him  out  quickly,  and  not  look  behind  him  till  he  have  entered  Zoar  :  Gen. 
xix.  17.  He  was  pleased  to  cure  Hezekiah  of  the  plague,  but  yet  Hezekiah  must 
take  "  a  lump  of  flgs,  and  lay  it  upon  his  boil :  "  Isa.  xxxviii.  21.  He  vouchsafed 
to  preserve  Paul  and  company  at  sea,  yet  the  sailors  must  "  abide  in  the  ship," 
else  ye  cannot  be  saved,  saith  Paul  :  Acts  xxvii.  31. — Samuel  Hieron,  1572 — 1617. 

Verse  174. — "I  have  longed  for  thy  salvation."  It  is  God's  salvation  proper 
that  he  must  desire — "thy  salvation  " — for  nothing  else  could  satisfy  his  pure  mind — 
perfect  peace  with  God,  perfect  purity  and  perfect  hope.  Now  if  you  ask  what  was 
God's  way  of  delivering,  and  what  was  his  way  of  salvation,  the  answer  is,  it  was 
set  forth  in  his  word,  and  was  what  the  Psalmist  calls  his  "law."  God's  salvation 
and  his  law  were  discerned  to  be  one.  "1  have  longed  for  thy  salvation,  0  LORD  ; 
and  thy  law  is  my  delight." — John  Stephen. 

Verse  174. — "/  have  longed  for  thy  salvation,  O  Lord."  "Salvation,"  by  the 
"  hand,"  or  arm  of  Jehovah  (which  is  often  in  scripture  a  title  of  Messiah),  hath 
been  the  object  of  the  hopes,  the  desires,  and  "  longing  "  expectations  of  the  faithful, 
from  Adam  to  this  hour,  and  will  continue  so  to  be  until  he,  who  hath  already  visited 
us  in  great  humility,  shall  come  again  in  glorious  majesty  to  complete  our  redemption 
and  take  us  to  himself. — George  Home. 

Verse  174. — "/  have  longed  for  thy  salvation,  0  LORD."  For  a  present  salvation 
from  the  guilt  and  power  of  sin,  and  for  future  salvation,  in  the  full  and  everlasting 
enjoyment  of  God  in  heaven.  David  had  the  happiness  to  be  a  partaker,  both  of 
pardoning  mercy  and  of  sanctifying  grace ;  yet  still  he  longed  for  more  of  this  salvation, 
that  is,  for  a  more  assured  faith  of  pardoning  mercy,  and  larger  measures  of  sanctifying 
grace.  A  gracious  soul  is  insatiable  ;  the  more  it  hath  received,  the  more  it  desires 
to  receive.  Enjoyment,  instead  of  surfeiting,  sharpens  the  appetite.  Nay,  so 
sweet  is  the  relishing  of  spiritual  things,  that  every  renewed  taste  of  them  quenches 
the  thirst  for  other  things. 

"Thy  law  is  my  delight."  Here  David  chooses  the  term  "law"  for  denoting 
the  whole  revelation  of  God's  will,  to  remind  us  of  the  inseparable  connexion  between 
privilege  and  duty,  faith  and  obedience,  holiness  and  comfort  ;  and  to  teach  us  that 
we  ought  to  be  thankful  to  God  for  the  direction  he  hath  given  us  in  the  road  to  heaven 
no  less  than  for  the  promises  by  which  we  are  assured  of  the  possession  of  it. — 
Robert  Walker,  1716—1783. 

Verse  174. — "Thy  law  is  my  delight."  Religion  will  decay  or  flourish  as  it  is 
our  duty  or  our  delight.  The  mind  is  incapable  of  continued  exertion  for  duty ;  but 
it  readily  falls  in  with  "delight."  Thus  our  duties  become  our  privileges,  while 
Christ  is  their  source  and  life.  Every  step  of  progress  is  progress  in  happiness. 
This  verse  (of  which  experience  is  the  best  interpreter)  is  the  believer's  language 
in  his  lively,  as  well  as  in  his  fainting  state.  For  the  more  he  knows  and  enjoys 
of  the  Divine  presence,  the  more  he  longs  to  know  and  enjoy  it. — Charles  Bridges. 

Verse  174. — "Delight,"  in  the  plural,  "  delights,"  as  in  verses  24,  77,  92,  143. 
God's  word  is  an  abundant  source  of  pleasure  to  his  people. — William  S.  Plumer. 

Verse  175. — "Let  my  soul  live,  and  it  shall  praise  thee,"  etc.  This  verse  containeth 
three  things,  1st.  David's  petition  for  life  :  "Let  my  soul  live."  "My  soul ;  "  that 
is,  myself  :  the  soul  is  put  for  the  whole  man.  The  contrary  :  "  Let  me  die  with 
the  Philistines,"  said  Samson  (Judges  xxi.  30) ;  Hebrew,  margin,  "  Let  my  soul 


440  EXPOSITIONS    OF    THE    PSALMS. 

die."  His  life  was  sought  after  by  the  cruelty  of  his  enemies  ;  and  he  desireth 
God  to  keep  him  alive. 

2ndly.  His  argument  from  the  aim  of  his  life  ;  "And  it  shall  praise  thee."  The 
glorifying  of  God  was  his  aim.  The  fruit  of  all  God's  benefits  is  to  profit  us,  and  praise 
God.  David  professeth  that  all  the  days  of  his  life  he  would  live  in  the  sense  and 
acknowledgment  of  such  a  benefit. 

Srdly.  The  ground  of  his  hope  and  confidence  in  the  last  clause  :  "And  let  thy 
judgments  help  me."  Our  hopes  of  help  are  grounded  on  God's  judgments,  whereby 
is  meant  his  word.  There  are  judgments  decreed,  and  judgments  executed ; 
doctrinal  judgments,  and  providential  judgments.  That  place  intimateth  the 
distinction  :  "  Because  sentence  against  an  evil  work  is  not  executed  speedily, 
therefore  the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil :  "  Eccl.  viii.  11. 
There  is  sententia  lata  et  dilata.  Here  God's  judgments  are  put  for  the  sentence 
pronounced  ;  and  chiefly  for  one  part  of  them,  the  promises  of  grace.  As  also, 
"  I  have  hoped  in  thy  judgments  :  "  Ps.  cxix.  43.  Promises  are  the  objects  of 
hope. — Thomas  Manton. 

Verse  175. — "Let  my  soul  live."  What  is  the  life  that  the  Psalmist  is  now 
praying  for,  but  the  salvation  for  which  he  had  just  expressed  his  longing  ?  The 
taste  that  he  has  received  makes  him  hunger  for  a  higher  and  more  continued 
enjoyment — not  for  selfish  gratification,  but  that  he  might  employ  himself  in  the 
praise  of  his  God.  Indeed,  as  we  have  drawn  towards  the  close  of  this  Psalm, 
we  cannot  but  have  observed  that  character  of  praise  to  pervade  his  experience, 
which  has  been  generally  remarked  in  the  concluding  Psalms  of  this  sacred  book. 
Much  do  we  lose  of  spiritual  strength  for  want  of  occupying  ourselves  more  in  the 
exercise  of  praise. — Charles  Bridges. 

Verse  175. — "Live  and  praise."  The  saint  improves  his  earthly  things  for 
an  heavenly  end.  Where  layest  thou  up  thy  treasure  ?  Dost  thou  bestow  it  on 
thy  voluptuous  appetite,  thy  hawks  and  thy  hounds  ;  or  lockest  thou  it  up  in  the 
bosom  of  Christ's  poor  members  ?  What  use  makest  thou  of  thy  honour  and 
greatness  ?  To  strengthen  the  hands  of  the  godly  or  the  wicked  ?  And  so  of  all 
thy  other  temporal  enjoyments.  A  gracious  heart  improves  them  for  God  ;  when  a 
saint  prays  for  these  things,  he  hath  an  eye  to  some  heavenly  end.  If  David  prays 
for  life,  it  is  not  that  he  may  live,  but  "live  and  praise  God."  When  he  was  driven 
from  his  regal  throne  by  the  rebellious  arms  of  Absalom,  see  what  his  desire  and  hope 
were,  2  Sam.  xv.  25  :  "  The  king  said  unto  Zadok,  Carry  back  the  ark  of  God  into 
the  city  :  if  I  shall  find  favour  in  the  eyes  of  the  LORD,  he  will  bring  me  again,  and 
shew  me  both  it,  and  his  habitation."  Mark,  not  shew  me  my  crown,  my  palace, 
but  the  ark,  the  house  of  God. — William  Gurnall. 

Verse  175. — "Live  and  praise."  Liveliness  of  soul  is  the  Spirit's  gift,  and  it  will 
show  itself  in  abounding  praises. — Henry  Law. 

Verse  175. — "Let  thy  judgments  help  me."  In  the  second  clause  it  would  be 
harsh  to  understand  the  word  "judgments  "  of  the  commandments,  to  which  it  does 
not  properly  belong  to  give  help.  It  seems,  then,  that  the  prophet,  perceiving 
himself  liable  to  numberless  calamities— even  as  the  faithful,  by  reason  of  the 
unbridled  license  of  the  wicked,  dwell  in  this  world  as  sheep  among  wolves, — calls 
upon  God  to  protect  him  in  the  way  of  restraining,  by  his  secret  providence,  the 
wicked  from  doing  him  harm.  It  is  a  very  profitable  doctrine,  when  things  in  the 
world  are  in  a  state  of  great  confusion,  and  when  our  safety  is  in  danger  amidst  so 
many  and  varied  storms,  to  lift  up  our  eyes  to  the  judgments  of  God,  and  to  seek 
a  remedy  in  them. — John  Calvin. 

Verses  175,  176— 

Though  like  a  sheep  estranged  I  stray, 
Yet  have  I  not  renounced  thy  way. 
Thine  hand  extend  ;   thine  own  reclaim  ; 
Grant  me  to  live,  and  praise  thy  name. 

Richard  Mant. 

Verse  176. — "/  have  gone  astray  like  a  lost  sheep."  Though  a  sheep  go  astray, 
yet  it  is  soon  called  back  by  the  voice  of  the  shepherd  :  "  My  sheep  hear  my  voice." 
Thus  David  when  he  went  against  Nabal  was  called  back  by  the  Lord's  voice  in  a 
woman  ;  and  when  he  had  slain  Uriah  he  was  brought  again  by  Nathan.  And 
therefore  if  we  will  be  sheep,  then  though  we  sometimes  go  astray,  yet  we  must  be 
easily  reclaimed. — Richard  Greenham. 


PSALM  ONE  HUNDRED  AND  NINETEEN— VERSES  169  TO  176.     441 

Verse  176. — "/  have  gone  astray  like  a  lost  sheep,"  driven  out  by  storm,  or  dark 
day,  or  by  the  hunting  of  the  dogs  chased  out  from  tl.e  rest  of  the  flock. — David 
Dickson. 

Verse  176. — "/  have  gone  astray  like  a  lost  sheep,"  etc.  And  this  is  all  the  con 
clusion — "a  lost  sheep" !  This  long  Psalm  of  ascriptions,  praises,  avowals,  resolves, 
high  hopes,  ends  in  this,  that  he  is  a  perishing  sheep.  But,  stay,  there  is  hope — 
"Seek  thy  servant."  "I  have  gone  astray  like  a  lost  sheep."  The  original  is  of  the 
most  extensive  range,  comprehending  all  time  past,  and  also  the  habitual  tendencies 
of  the  man.  The  believer  feels  that  he  had  gone  astray  when  the  grace  of  God 
found  him  ;  that  he  had  gone  astray  many  times,  had  not  the  grace  of  God  prevented 
it.  He  feels  that  he  went  astray  on  such  and  such  unhappy  occasions.  He  also 
feels  that  he  hath  gone  astray  in  all  that  he  hath  done  ;  and  indeed  that  he  is  astray 
now.  But  the  word  expresses  the  habitual  tendency  likewise — I  go  astray  like  a 
lost  sheep,  and  this  rendering  is  in  keeping  with  the  prayer,  "Seek  thy  servant."  The 
third  member  is  also  properly  rendered  in  keeping  with  it :  "I  go  astray  like  a  lost 
sheep  ;  seek  thy  servant ;  for  I  do  not  forget  thy  commandments."  All  this  is 
descriptive  of  the  remaining  corruption  that  is  in  the  believer.  He  is  not  unmindful 
of  the  Lord  ;  he  has  the  root  of  the  matter  in  him,  the  seed  of  divine  life  ;  yet  he 
does  go  astray  ;  whence  the  necessity  of  the  prayer  :  "Seek  thy  servant."  Isaiah's 
description  of  men,  although  conveyed  in  the  same  terms,  is  evidently  more  sweeping 
as  the  context  words  show  :  "  All  we  like  sheep  have  gone  astray  ;  we  have  turned 
every  one  to  his  own  way  ;  and  the  Lord  hath  laid  on  him  the  iniquity  of  us  all." 
This  would  seem  to  apply  to  the  race  of  man.  Rather  is  the  experience  of  the 
Psalmist  similar  to  that  described  by  the  apostle  Paul :  "  I  find  a  law,  that  when 
I  would  do  good,  evil  is  present  with  me.  For  I  delight  in  the  law  of  God,  after  the 
inward  man  :  But  I  see  another  law  in  my  members,  warring  against  the  law  of  my 
mind,  and  bringing  me  into  captivity  to  the  law  of  sin  which  is  in  my  members." 
And  the  Psalmist  had  the  same  remedy  at  the  early  period,  as  had  the  apostle  in 
the  later  times  ;  for  God's  salvation  is  one.  The  Psalmist's  remedy  was,  "Seek  thy 
servant ;  "  the  apostle's,  "  O  wretched  man  that  I  am  !  who  shall  deliver  me  from 
the  body  of  this  death  ?  I  thank  God  through  Jesus  Christ  our  Lord." — John  Stephen. 

Verse  176. — "/  have  gone  astray."  The  original  word  signifies  either  the  turning 
of  the  foot,  or  the  turning  of  the  heart,  or  both,  out  of  the  way.  "/  have  gone  astray 
like  a  lost  sheep  ;  "  that  is,  I  have  been  deceived,  and  so  have  gone  out  of  the  way 
of  thy  holy  commandments.  Satan  is  an  ill  guide,  and  our  hearts  are  no  better  : 
he  that  follows  either,  quickly  loseth  himself  ;  and  until  God  secketh  us  (as  David 
prays  in  the  next  words),  we  cannot  find  our  way  when  we  are  once  out  of  it. — 
Joseph  Caryl. 

Verse  176. — "/  have  gone  astray."  Gotthold  one  day  saw  a  farmer  carefully 
counting  his  sheep  as  they  came  from  the  field.  Happening  at  the  time  to  be  in  an 
anxious  and  sorrowful  mood,  he  gave  vent  to  his  feelings  and  said  :  Why  art  thou 
cast  down,  my  soul  ?  and  why  disquieted  with  vexing  thoughts  ?  Surely  thou 
must  be  dear  to  the  Most  High  as  his  lambs  are  to  this  farmer.  Art  thou  not  better 
than  many  sheep  ?  Is  not  Jesus  Christ  thy  shepherd  ?  Has  not  he  risked  his 
blood  and  life  for  thee  ?  Hast  thou  no  interest  in  his  words  :  "  I  give  unto  my  sheep 
eternal  life,  and  they  shall  never  perish,  neither  shall  any  pluck  them  out  of  my 
hand  "  ?  John  x.  28.  This  man  is  numbering  his  flock  ;  and  thinkest  thou  that 
God  does  not  also  count  and  care  for  his  believing  children  and  elect,  especially  as 
his  beloved  Son  has  averred,  that  the  very  hairs  of  our  head  are  all  numbered  ? 
Matt.  x.  30.  During  the  day,  I  may  perhaps  have  gone  out  of  the  way,  and  heed 
lessly  followed  my  own  devices  ;  still,  at  the  approach  of  evening,  when  the  faithful 
Shepherd  counts  his  lambs,  he  will  mark  my  absence,  and  graciously  seek  and  bring 
me  back.  Lord  Jesus,  "I  have  gone  astray  like  a  lost  sheep  ;  seek  thy  servant ;  for 
I  do  not  forget  thy  commandments." — Christian  Scriver  (1629 — 1693),  in  Gotlhold's 
Emblems. 

Verse  176. — "I  have  gone  astray,"  etc.  Who  is  called  "the  man  after  God's  own 
heart "  ?  David,  the  Hebrew  king,  had  fallen  into  sins  enough — blackest  crimes — 
there  was  no  want  of  sin.  And,  therefore,  unbelievers  sneer,  and  ask,  "  Is  this 
your  man  after  God's  own  heart  ?  "  The  sneer,  it  seems  to  me,  is  but  a  shallow  one. 
What  are  faults,  what  are  the  outward  details  of  a  life,  if  the  inner  secret  of  it, 
the  remorse,  temptations,  the  often-baffled,  never-ended  struggle  of  it,  be  forgotten  ? 
....  David's  life  and  history,  as  written  for  us  in  those  Psalms  of  his,  I  consider 
to  be  the  truest  emblem  ever  given  us  of  a  man's  moral  progress  and  warfare  here 


442  EXPOSITIONS    OF    THE    PSALMS. 

below.  All  earnest  souls  will  ever  discover  in  it  the  faithful  struggle  of  an  earnest 
human  soul  towards  what  is  good  and  best.  Struggle  often  baffled — sore  baffled — 
driven  as  into  entire  wreck  ;  yet  a  struggle  never  ended,  ever  with  tears,  repentance, 
true  unconquerable  purpose  begun  anew. — Thomas  Carlyle  (1795 — 1881),  in  "Heroes 
and  Hero- Wor ship." 

Verse  176. — "For  I  do  not  forget  thy  commandments."  In  all  my  wandering  ; 
with  my  consciousness  of  error  ;  with  my  sense  of  guilt ;  I  still  do  feel  that  I  love  thy 
law,  thy  service,  thy  commandments.  They  are  the  joy  of  my  heart,  and  I  desire 
to  be  recalled  from  all  my  wanderings,  that  I  may  find  perfect  happiness  in  thee 
and  in  thy  service  evermore.  Such  is  the  earnest  wish  of  every  regenerated  heart. 
For  as  such  a  one  may  have  wandered  from  God,  yet  he  is  conscious  of  true  attachment 
to  him  and  his  service  ;  he  desires  and  earnestly  prays  that  he  may  be  "  sought 
out,"  brought  back,  and  kept  from  wandering  any  more. — Albert  Barnes. 

Verses  176. — "For  I  do  not  forget  thy  commandments."  The  godly  never  so  fall 
but  there  remains  in  them  some  grace,  which  reserves  a  hope  of  medicine  to  cure 
them  :  so  David  here.  Albeit  he  transgressed  some  of  God's  commandments,  yet 
he  fell  not  into  any  full  oblivion  of  them. — William  Cowper. 

Verse  176. — I  do  not  think  that  there  could  possibly  be  a  more  appropriate 
conclusion  of  such  a  Psalm  as  this,  so  full  of  the  varied  experience  and  the  ever- 
changing  frames  and  feelings  even  of  a  child  of  God,  in  the  sunshine  and  the  cloud, 
in  the  calm  and  in  the  storm,  than  this  ever-clinging  sense  of  his  propensity  to  wander, 
and  the  expression  of  his  utter  inability  to  find  his  way  back  without  the  Lord's 
guiding  hand  to  restore  him  ;  and  at  the  same  time  with  it  all,  his  fixed  and  abiding 
determination  never  to  forget  the  Lord's  commandments.  What  an  insight  into 
our  poor  wayward  hearts  does  this  verse  give  us — not  merely  liable  to  wander,  but 
ever  wandering,  ever  losing  our  way,  ever  stumbling  on  the  dark  mountains,  even 
while  cleaving  to  God's  commandments  1  But  at  the  same  time  what  a  prayer  does 
it  put  into  our  mouths,  "Seek  thy  servant," — "  I  am  thine,  save  me."  Yes,  blessed 
be  God  I  there  is  One  mighty  to  save.  "  Kept  by  the  power  of  God  through  faith 
unto  salvation." — Barton  Bouchier. 

As  far  as  I  have  been  able,  as  far  as  I  have  been  aided  by  the  Lord,  I  have  treated 
throughout,  and  expounded,  this  great  Psalm.  A  task  which  more  able  and  learned 
expositors  have  performed,  or  will  perform  better  ;  nevertheless,  my  services  were 
not  to  be  withheld  from  it  on  that  account,  when  my  brethren  earnestly  required  it 
of  me. — Augustine. 


PSALM    ONE    HUNDRED    AND    NINETEEN.  443 

HINTS    TO    PREACHERS. 

OUTLINES  UPON  KEYWORDS  OF  THE  PSALM,  BY  PASTOR  C.  A.  DAVIS. 

A  good  memory. — I.  What  it  should  retain  :  God's  "name  "  (ver.  55)  ;  God's 
"word  "  (ver.  16)  ;  God's  "law  "  (ver.  109).  The  law  is  dilated  upon  under  various 
names,  "statutes  "  (ver.  83) ;  "precepts  "  (ver.  141)  ;  "commandments  "  (ver.  176) ; 
"judgments  "  (ver.  52).  II.  How  its  retentive  power  may  be  fostered.  By  effort 
of  will  (ver.  16  ;  93).  By  delight  in  the  theme  (ver.  16).  By  a  consideration  of 
blessings  received  (ver.  93).  III.  Hindrances  that  must  be  overcome.  Such  as  arise 
from  severe  affliction  (ver.  83)  ;  from  personal  danger  (ver.  109) ;  and  from 
insignificance  and  relative  contempt  (ver.  141).  IV.  Reasons  for  its  cultivation. 
Former  blessings  derived  (ver.  93).  It  furnishes  ground  of  appeal  to  God  (ver.  153  ; 
176).  V.  The  good  that  will  spring  from  it.  Consistent  fidelity  (ver.  55)  ;  or,  if 
necessary,  restoration  from  backsliding  (ver.  176).  Divine  consideration  (ver.  153)  ; 
comfort  (ver.  52)  ;  delight  (ver.  16).  And  now  the  believer  may  appeal  to  the 
remembrance  of  God  (ver.  49). 

The  believer  in  affliction. — I.  His  distress  (ver.  92).  II.  His  support  (ver.  92). 
III.  His  submission  (ver.  75).  IV.  His  prayer  (ver.  107  ;  153).  V.  Its  answer 
(ver.  50).  VI.  His  review  (ver.  71). 

Spiritual  understanding. — I.  Is  the  gift  of  God.  Jehovah  (the  only  wise),  169. 
Creator  (who  has  endowed  us  with  our  other  faculties,  therefore  with  this),  73. 
Master  (who  allots  our  service  and  therefore  our  qualification),  125.  II.  Must  be 
sought  from  God.  With  deep  sense  of  need,  169.  With  faith,  169.  With  per 
severance  and  importunity,  27,  34,  73,  125,  144,  169.  III.  Pleas  to  be  used  in  the 
prayer  for  understanding.  That  I  may  learn,  73,  and  know  thy  commandments,  125. 
That  thus  I  may  live,  144.  Hating  every  false  way,  104.  Rendering  whole-hearted 
obedience,  34,  and  engaging  in  godly  conversation,  27.  IV.  When  obtained  it  must 
be  improved  by  exercise  in  the  Word  of  God.  The  entrance  of  the  word  into  the 
heart  is  its  dawn,  130.  It  increases  by  meditation  in  the  word,  99.  Is  brought  to 
perfection  by  faithful  observance  of  the  precepts  of  the  word,  100.  John  vii.  17. 

The  Ten  Titles  of  the  Word  of  God. — "Way"  (ver.  1,  etc.).  "Law"  (ver.  1). 
"  Testimonies  "  (ver.  2).  "  Precepts  "  (ver.  4).  "  Statutes  "  (ver.  5).  "  Com 
mandments  "  (ver.  6).  "  Judgments  "  (ver.  7).  "  Word  "  (ver.  9).  "  Truth  " 
(ver.  30).  "  Righteousness  "  (ver.  40). 

Show  the  particular  shade  of  meaning  in  each  of  these  titles,  and  the  light  they 
cast  on  the  divine  law  and  on  the  duty  of  the  believer. 

Holy  meditation. — I.  Its  theme  :  The  revealed  will  of  God  in  its  varied  aspects  ; 
i.e.  "  precepts  "  ;  "  statutes  "  ;  "  law  "  ;  "  testimonies  "  ;  "  word."  II.  The  spirit 
which  prompts  it :  Love  (vers.  48  and  97).  Love  to  God  will  induce  meditation. 
Neglect  of  meditation  argues  want  of  love.  III.  Its  times  :  By  "  day  "  (ver.  97). 
By  "  night  "  (ver.  148) ;  when  maltreated  by  the  world  (ver.  78) ;  when  falsely 
accused  (ver.  23).  IV.  Its  results  :  A  holy  walk  (ver.  15).  Proficiency  in  under 
standing  (ver.  99).  Support  In  trial  (ver.  23,  78). 

If  you  would  gladden  your  nights  and  days  and  your  times  of  trial,  if  you  would 
excel  in  heavenly  wisdom,  and  hallow  your  life,  abundantly  occupy  yourself  with 
sacred  meditation. 

THE  PSALM  TREATED  IN  ITS  SECTIONS,  BY  C.  A.  DAVIS. 

The  subject  of  each  portion  is  indicated  in  its  first  verse.  Each  section  may 
serve  as  the  subject  for  a  discourse. 

Verses  1 — 8. — The  undeflled  ;  described,  in  vers.  1 — 3.  Such  a  life  commanded 
by  God  is  prayed  for  in  ver.  5,  and  with  its  attendant  happiness  is  anticipated  in 
ver.  6 — 7,  and  resolved  upon  in  ver.  8. 


444  EXPOSITIONS    OF    THE    PSALMS. 

Verses  9 — 16. — Sanctiftcation  by  the  word,  declared  generally  (ver.  9)  ;  sought 
personally  (ver.  10 — 12) ;  published  to  others  (ver.  13) ;  personally  rejoiced  in 
(ver.  14—16). 

Verses  17 — 24. — Divine  bounties  desired.  Life,  for  godly  service  (ver.  17). 
Illumination  (ver.  18).  Guidance  homeward  for  the  stranger  ("  thy  command 
ments  ")  (ver.  19 — 20),  and,  glancing  at  the  proud  who  err  from  this  guidance 
(ver.  21),  the  Psalmist  prays  for  removal  of  the  "  reproach  "  entailed  by  fidelity 
to  God  (ver.  22 — 24). 

Verses  25 — 32. — Quickening.  Prayed  for  with  confession  (ver.  25,  26).  When 
obtained  shall  be  talked  of  (ver.  27).  Desired  for  the  sake  of  strength  (ver.  28),  of 
truthfulness  (ver.  29 — 31),  and  of  activity  (ver.  32). 

Verses  33 — 40. — Faithfulness  secured  by  divine  inworking.  Prayer  for  divine 
teaching,  understanding,  constraint,  and  control  of  heart  and  eyes,  to  ensure 
persevering  and  whole-hearted  faithfulness  (ver.  33 — 37).  The  Psalmist,  thus 
established  in  the  word,  prays  for  the  establishment  of  the  word  to  himself 
(ver.  38) ;  deprecates  the  reproach  of  unfaithfulness  (ver.  39)  ;  and  enforces  the 
whole  prayer  by  the  vehemence  of  the  desire  which  prompts  it  (ver.  40). 

Verses  41 — 48. — Promised  mercies.  Desired  (ver.  41),  as  an  answer  to  "  him  that 
reproacheth  "  (ver.  42,  43)  ;  as  a  means  of  faithfulness  (ver.  44)  ;  liberty  (ver.  45) ; 
boldness  (ver.  46)  ;  delight  (ver.  47),  and  eager  longing  (ver.  48). 

Verses  49 — 56. — Hope  in  affliction.     It  arises  from  God's  word  (ver.  49).      It 

Produces  comfort  (ver.  50),  even  in  trouble  caused  by  the  wicked  (ver.  51 — 53). 
t  gladdens  the  believer's  pilgrimage  and  his  holy  night-seasons  (ver.  54 — 56). 

Verses  57 — 64. — The  believer's  portion.  The  Lord  is  the  believer's  portion 
(ver.  57)  ;  heartily  sought  (ver.  58 — 60)  ;  remaining  though  all  else  be  taken  away 
(ver.  61)  ;  causing  joy  even  at  midnight  (ver.  62),  and  the  selection  of  congenial 
company  (ver.  63,  64). 

Verses  65 — 72. — The  Lord's  dealings.  Gratefully  acknowledged  (ver.  65),  and 
their  instructiveness  still  desired  (ver.  66),  even  affliction  from  him  is  "  good  " 
(ver.  67,  68),  and  with  its  beneficial  result  is  preferred  te  the  prosperity  of  the  wicked 
(ver.  69—72). 

Verses  73 — 80. — Natural  and  spiritual  creation.  The  Psalmist  prays  to  the 
Creator  for  spiritual  life  or  "  understanding  "  (ver.  73),  he  will  then  be  welcomed 
by  the  spiritual  (ver.  74).  He  submissively  receives  affliction  for  spiritual  training 
(vers.  75 — 77),  deprecates  the  hostility  of  the  proud  (ver.  78),  craves  the  company 
of  the  spiritual  (ver.  79),  and  prays  for  heart-soundness  (ver.  80). 

Verses  81 — 88. — Hope  in  depression.  In  the  depression  arising  from  mortal 
frailness  (ver.  81 — 84),  and  from  unjust  persecution  (ver.  85 — 87),  the  word  of  God 
is  the  source  of  joy  and  comfort. 

Verses  89 — 96. — The  immutable  word  of  God.  Is  enthroned  in  heaven  (ver.  89), 
and  on  earth  (ver.  90,  91),  is  the  salvation  of  the  believer  in  affliction  (ver.  92 — 94), 
his  resource  in  danger  (ver.  95),  and  the  embodiment  of  perfection  (ver.  96). 

Verses  97 — 104. — The  profitableness  of  holy  meditation.  Its  theme — "  thy  law  " 
(ver.  97),  its  effect — "  wisdom  "  (ver.  98 — 100),  practically  shown  in  daily  life  (ver. 
101,  102),  its  sweetness  (ver.  103),  and  hallowing  influence  (ver.  104). 

Verses  105 — 112. — The  word  a  lamp.  For  guidance  (ver.  105,  106).  For  life  in 
affliction  (ver.  107).  For  preservation  in  peril  of  enemies  (ver.  109,  110).  For  joy 
of  heart  (ver.  Ill,  112). 

Verses  113 — 120. —  Vain  thoughts  contrasted  with  God's  law.  The  believer  takes 
sides  (ver.  113 — 115)  ;  prays  for  upholding  in  the  law  (ver.  116,  117)  ;  contemplates 
the  fate  of  the  followers  of  vain  thoughts  (ver.  118,  119)  ;  and  expresses  the  godly 
fear  thereby  inspired  (ver.  120). 

Verses  121 — 128. —  The  just  man's  prayer  against  injustice.  Out  of  the  prison  of 
oppression  he  appeals  to  God  to  be  his  surety  (ver.  121,  122)  ;  utters  his  weary 
longing  for  deliverance  (ver.  123 — 125)  ;  points  to  the  "  time  "  (ver.  126) ;  and 
'professes  his  supreme  love  for  God's  law  in  contrast  to  the  oppressors'  contempt  of 
it  (ver.  127,  128). 

Verses  129 — 136. — The  wonderfulness  of  God's  testimonies.  Declared  (ver.  129), 
instanced  as  light-giving  (ver.  130),  pantingly  longed  for  (ver.  131).  An  appeal  for 
divine  ordering  in  the  word  (ver.  132 — 135).  Grief  at  its  rejection  by  others  (ver.  136). 

Verses  137 — 144. — The  righteousness  of  God  and  his  word.  Declared  (ver.  137, 138). 
Indignation  at  the  forgetfulness  of  the  enemies  (ver.  139).  The  purity  of  the  word 


PSALM    ONE    HUNDRED    AND    NINETEEN.  445 

(ver.  140,  141).  This  righteousness  of  God  and  of  his  testimonies  is  everlasting 
(ver.  142 — 144). 

Verses  145—152. — The  believer's  cry.  The  reiterated  cry  (ver.  145 — 148).  An 
appeal  for  audience  (ver.  149).  The  nearness  of  the  enemy  perceived  (ver.  150). 
But,  in  response  to  the  cry,  God  is  also  near  (ver.  151). 

Verses  153 — 160. — Divine  consideration  besought.  "  Consider  my  affliction  " 
(ver.  153) ;  my  cause  (ver.  154)  ;  "  for  thy  mercies'  sake  "  (ver.  156).  Consider 
my  persecutors  (ver.  157 — 158),  and  my  love  to  thy  precepts  (ver.  160),  and  act 
accordingly. 

Verses  161 — 168. —  What  the  word  is  to  the  believer.  The  object  of  awe  (ver.  161), 
joy  (ver.  162),  love  (ver.  163),  praise  (ver.  164),  the  producer  of  peace  Tver.  165), 
and  hope  (166);  therefore  exceedingly  loved  (ver.  167),  and  faithfully  kept  (ver.  168). 

Verses  169 — 176. — The  concluding  cry.  Bespeaking  audience  for  his  cry,  the 
Psalmist  asks  for  understanding  and  deliverance  (ver.  169,  170) ;  promises  to  praise 
God  (ver.  171),  and  to  speak  of  God  (ver.  172),  and  again  cries  for  help  (ver.  173), 
salvation  (ver.  174),  life  (ver.  175),  and  restoration  (ver.  176). 


446  EXPOSITIONS    OF    THE    PSALMS. 


HINTS    TO    PREACHERS. 

Verse  1. — "Blessed."  True  blessedness  lies  in — I.  Deniement  avoided  by  the 
word.  II.  Delight  experienced  in  the  word. 

Verse  1. — Spiritual  pedestrians  are  often  mentioned  in  this  Psalm.  Model 
travellers  are  described  in  this  passage.  Observe, — I.  Their  Character  :  "  Undefiled." 
They  are  so  (1)  m  Christ :  found  in  him  ;  complete  ;  accepted.  They  are  so  (2)  by 
Christ :  His  spirit,  truth,  and  grace  are  in  them.  "  Chosen  generation,"  "  peculiar 
people."  II.  Their  path  :  "  the  law  of  the  Lord."  This  path  is  (1)  Conspicuous- 
high,  visible,  distinguished  from  every  other.  (2)  Ancient.  The  old  path.  Holiness 
is  older  than  sin,  wisdom  than  folly,  life  than  death,  joy  than  sorrow.  (3)  Safe. 
Christ  has  repaired  it.  Apart  from  his  work  none  can  pass  safely  over.  He  has 
brought  down  mountains,  raised  up  valleys,  made  crooked  places  straight,  and  rough 
places  smooth.  He  has  driven  away  the  lion.  (4)  Narrow.  It  has  a  fence  of 
commands  on  one  side,  and  of  prohibitions  on  the  other.  It  is  entered  by  a  strait 
gate,  which  renders  it  necessary  for  the  great  to  become  as  little  children.  III.  Their 
progress:  "walk."  Not  only  talk,  but  s^ep  in  the  footprints  of  Jesus.  Follow  the 
law-fulflller.  They  proceed  in  the  exercise  of  his  graces,  in  the  exhibition  of  his 
virtues,  in  the  fulfilment  of  his  injunctions,  and  in  the  enjoyment  of  his  favours. 
IV.  Their  happiness  :  "  Blessed."  They  have  unfailing  help,  suitable  company, 
animating  prospects  on  the  way. — W.  Jackson,  1882. 

Verses  1,  2,  3. — I.  Positive  and  Negative  Beatitudes  of  Being. — II.  Six  Con 
ditions  of  Peace  with  God.  1.  Purity.  2.  Obedience.  3.  Fidelity.  4.  Seeking. 
5.  Integrity.  6.  Following. — William  Durban,  1882. 

Verse  2. — "Blessed  are  they  that  keep  his  testimonies,  and  that  seek  him  with  the 
whole  heart."  I.  The  sacred  Quest :  "  Seek  him."  He  has  been  sought  among  the 
trees,  the  hills,  the  planets,  the  stars.  He  has  been  sought  in  his  own  defaced  image, 
man.  He  has  been  sought  amid  the  mysterious  wheels  of  Providence.  But  these 
quests  have  often  been  prompted  simply  by  intellect,  or  compelled  by  conscience, 
and  have  therefore  resulted  but  in  a  cold,  faint  light.  He  has  been  sought  in  the 
word  which  this  Psalm  so  highly  extols,  when  it  has  led  up  the  smoke-covered  and 
gleaming  peaks  of  Sinai.  It  has  been  followed,  when  it  has  led  beneath  the  olives 
of  Gethsemane  to  witness  a  mysterious  struggle  hi  blood-sweating  and  anguish  ;  to 
Calvary,  where,  in  the  place  of  a  skull,  life  and  immortality  are  brought  to  light. 
The  sacred  quest  but  there  begins.  II.  The  Conduct  of  the  Quest.  Seekers  might 
be  mistakenly  dejected  by  so  literal  an  interpretation  of  the  "  whole  heart."  We  do 
not  hesitate  to  say  a  stream  is  in  its  whole  volume  flowing  toward  sea  while  there 
are  little  side  creeks  in  which  the  water  eddies  backward  ;  or  to  say  the  tide  is  coming 
despite  receding  waves  ;  or  that  spring  is  upon  us  despite  hail-storm  and  biting  wind. 
Indication  of,  1.  Unity.  2.  Intensity.  3.  Determination.  No  one  conducts  this 
quest  aright  who  is  not  prompted  to  or  sustained  in  it  by  the  gracious  Spirit.  III. 
Blessedness  both  in  the  pursuit  and  issue.  1 .  Blessedness  in  the  bitterness  of  penitence. 
The  door-handle  touched  by  him  drops  of  myrrh.  The  rising  sun  sends  kindling 
beams  upon  the  highest  peaks.  2.  Blessedness  in  the  gladsome  findings  of  salvation 
and  adoption.  3.  Blessedness  in  the  perpetual  pursuit. — William  Anderson,  1882. 

Verse  2. — The  double  blessing.*  I.  On  keeping  the  testimonies.  II.  On  seeking 
the  Lord. 

Verse  2. — "That  seek  him  with  the  whole  heart."  I.  Seek  what  ?  God  himself. 
No  peace  until  he  is  found.  II.  Seek  where  ?  In  his  testimonies.  1.  By  studying 
them.  2.  By  keeping  to  them.  III.  Seek  how  ?  With  the  whole  heart. — George 
Rogers. 

Verse  2. — Seeking  for  God.  I.  The  Psalmist's  way  of  seeking  God.  1.  He 
sought  God  with  the  heart.  Only  the  heart  can  find  God.  Sight  fails.  "  The  scientific 
method  "  fails.  All  reason  fails.  Only  love  and  trust  can  succeed.  Love  sees  much 
where  all  other  perception  finds  nothing.  Faith  generally  goes  with  discovery,  and 
nowhere  so  much  as  in  finding  God.  2.  He  sought  God  with  all  his  heart.  (1)  Half- 
heartedness  seldom  finds  anything  worth  having.  (2)  Half-heartedness  shows 
contempt  for  God.  (3)  God  will  not  reveal  himself  to  half-heartedness.  It  would 
be  putting  the  highest  premium  possible  upon  indifference.  II.  The  Psalmist's  plea 
in  seeking  God  :  "  Let  me  not  wander  from  thy  commandments."  1.  God's  com 
mandments  lead,  presently,  into  his  own  presence.  If  we  take  even  the  moral  law, 


PSALM    ONE    HUNDRED    AND    NINETEEN.  447 

every  one  of  the  ten  commandments  leads  away  from  the  world,  and  sin,  Into  that 
seclusion  of  holiness  in  which  he  hides.  It  is  thus  vrith  all  the  commandments  of 
the  Scriptures.  2.  The  earnestness  of  the  soul's  search  for  God  becomes,  in  itself, 
a  plea  with  God  that  he  will  be  found  of  us.  God.  who  loves  importunity  in  prayer, 
loves  it  no  less  when  it  takes  the  form  of  searching  with  all  the  heart.  He  who  seeks 
with  all  the  heart  finds  special  encouragement  to  pray  :  "  Let  me  not  wander  from 
thy  commandments." — F.  G.  Marchant. 

Verse  2. — "That  seek  him."  We  must  remember  six  conditions  required  in  them 
who  would  seek  the  Lord  rightly.  I.  We  must  seek  him  in  Christ  the  Mediator. 
John  xiv.  6.  II.  We  must  seek  him  in  truth.  Jer.  x.  10  ;  John  iv.  24  ;  Ps.  vii.  6. 
III.  We  must  seek  him  in  holiness.  2  Tim.  ii.  19;  Heb.  xii.  14  ;  1  John  iii.  IV.  We 
must  seek  him  above  all  things  and  for  himself.  V.  We  must  seek  him  by  the  light 
of  his  own  word.  VI.  We  must  seek  him  diligently  and  with  perseverance,  never 
resting  till  we  find  him,  with  the  spouse  in  the  Canticles. —  William  Coivper. 

Verses  2,  4,  5,  8. — "  Blessed  are  they  that  keep."  "  Thou  hast  commanded  us 
to  keep."  "  O  that  my  ways  were  directed  to  keep."  "  I  will  keep."  The  blessedness 
of  keeping  God's  precepts — displayed  (2),  commanded  (4),  prayed  for  (5),  resolved 
upon  (8).— C.  A.  D. 

Verse  3. — "They  also  do  no  iniquity."  They  work  no  iniquity  with — 1 .  Purpose  of 
heart ;  2.  Delight ;  3.  Perseverance  ;  4.  Nor  at  all  when  the  heart  is  fully  sanctified 
unto  God  ;  Christ  dwelling  in  it  by  faith,  and  casting  out  sin. — Adam  Clarke. 

Verse  3. — The  relation  between  negative  and  positive  virtue.  Or  walking  with 
God  the  best  preventive  of  iniquity. 

Verse  4. — I.  Take  notice  of  the  law-giver  :  "  Thou."  Not  thy  equal,  or  one 
that  will  be  baffled,  but  the  great  God.  II.  He  hath  interposed  his  authority  : 
"  hast  commanded."  III.  The  nature  of  this  obedience,  or  the  thing  commanded  : 
"  To  keep  thy  precepts." — T.  Manlon. 

Verse  4. — The  supplementary  commandment.  God  having  ordained  the  moral 
law,  supplements  it  with  a  commandment  prescribing  the  manner  of  keeping  it. 
Hence  :  I.  God  is  not  indifferent  to  men's  treatment  of  his  law — whether  they 
observe,  neglect,  or  defy  it.  II.  When  observed,  God  discriminates  the  spirit  of 
its  observance,  whether  slavish,  partial,  careless,  or  diligent.  III.  There  is  but  one 
spirit  of  obedience,  whether  slavish,  partial,  careless,  or  diligent.  III.  There  is  but 
one  spirit  of  obedience  which  satisfies  God's  requirements.  "  Diligently  "  implies 
an  obedience  which  is, — careful  to  ascertain  the  law — prompt  to  fulfil  it  (ver.  60) — 
unreserved — love-inspired  ("  diligently,"  old  meaning,  through  the  Latin,  "  lovingly," 
ver.  47,  97,  113).  IV.  Does  our  obedience  come  up  to  this  standard  ? — C.  A.  D. 

Verse  4. — Not  only  is  service  commanded,  but  the  manner  of  it.  Heartiness, 
care,  perseverance  required,  because  without  these  it  will  not  be  true,  uniform,  or 
victorious  over  difficulty. 

Verse  4. — How  to  obey:  "Diligently."  1.  Not  partially,  but  fully.  2.  Not 
doubtfully,  but  confidently.  3.  Not  reluctantly,  but  readily.  4.  Not  slovenly,  but 
carefully.  5.  Not  coldly,  but  earnestly.  6.  Not  fitfully,  but  regularly. —  W.  J. 

Verses  4,  5,  6. — A  willing  recognition  (ver.  4).  An  ardent  aspiration  (ver.  5). 
A  happy  consequence  (ver.  6). —  W.  D. 

Verse  5. — The  prayer  of  the  gracious.  I.  Suggested  by  eacli  preceding  clause 
of  blessing.  II.  By  a  consciousness  of  failure.  III.  By  a  loving  clinging  to  the  Lord. 

Verse  5. — I.  The  end  desired  :  "  To  keep  thy  statutes."  Not  to  be  safe  merely, 
or  happy,  but  holy.  II.  The  help  implored.  1.  To  understand  the  divine  precepts. 

2.  To  keep  them. — G.  R. 

Verse  5. — Longing  to  obey.  1.  It  is  a  noble  aspiration.  There  is  nothing  grander 
than  the  desire  to  do  this  except  the  doing  of  it.  2.  //  is  a  spiritual  aspiration. 
Not  the  offspring  of  our  carnal  nature.  It  is  the  heart  of  God  in  the  new  creature. 

3.  It  is  a  practicable  aspiration.     We  sometimes  sigh  for  the  impossible.     But  this 
may  be  attained  by  divine  grace.     4.    It  is  an  intense  aspiration.     It  is  the  "  Oh  1 " 
of  a   burning  wish.     5.  It   is  an   influential  aspiration.     It  does  not  evaporate  in 
sighs.     It  is  a  mighty  incentive  implanted  by  grace  which  will  not  let  us  rest  without 
holiness. — W.  J. 

Verse  6. — See  "  Spurgeon's  Sermons,"  No.  1443  :  "  A  Clear  Conscience." 
Verse  6. — Holy  confidence  the  offspring  of  universal  obedience. 
Verse  6. —  The  armour  of  proof.     I.    Universal  obedience  will  give  unabashed 
confidence — 1.    Before  the  criticising  world.     2.    In  the  court  of  conscience.     3.   At 
the  throne  of  grace.     4.    In  the  day  of  judgment.     II.   But  our  obedience  is  far  from 


448  EXPOSITIONS    OF    THE    PSALMS. 

universal,  and  leaves  us  open  to — 1.  The  world's  shafts.  2.  The  rebukes  of  con 
science.  3.  It  paralyses  our  prayers,  and,  4.  It  dares  not  appear  for  us  at  the  bar 
of  God.  III.  Then  let  us  by  faith  wrap  ourselves  in  the  perfect  righteousness  of 
Christ.  Our  answer  to  the  world's  cavil.  We  are  not  faultless,  and  for  salvation 
we  rest  wholly  on  another.  This  righteousness  is — 1.  The  salve  of  our  wounded 
conscience.  2.  Our  mighty  plea  in  prayer.  3.  Our  triumphant  vindication  in  the 
judgment  day. — C.  A.  D. 

Verse  6. — Topic : — Self-respect  depends  on  respect  for  one  greater  than  self. — 

Verse  7. — The  best  of  praise,  the  best  of  learning,  the  best  of  blendings,  viz., 
praise  and  holiness. 

Verse  7. — I.  The  professor  of  sacred  music  :  "  I  will  praise."  II.  The  subject 
of  his  song  :  "  Thee."  III.  The  instrument :  "  Heart."  IV.  The  instrument 
tuned  :  "  Uprightness  of  heart."  V.  The  musician's  training  academy  :  "  Judg 
ments."— W.  D. 

Verse  7. — Learning  and  praising.  I.  They  are  two  spiritual  exercises.  It  is  possible 
for  learners  and  singers  to  be  carnal  and  sensual  ;  but  in  this  case  they  are  employed 
about  the  righteous  ends,  works,  and  ways  of  the  Lord.  II.  They  are  two  appro 
priate  exercises.  What  can  be  more  seemly  than  to  learn  of  God  and  to  praise  him? 
III.  They  are  two  profitable  exercises.  The  expectations  of  the  most  utilitarian 
are  surpassed.  The  pleasure  and  the  profit  yield  abundant  reward.  Heart,  head, 
life  are  all  benefited.  IV.  They  are  two  mutually-assisting  exercises.  In  the  one  we 
are  receptive,  and  in  the  other  communicative.  By  the  one  we  are  fitted  to  do  the 
other.  By  the  former  we  are  stimulated  to  do  the  latter.  How  wonderfully 
the  lesson  is  turned  into  a  song,  and  the  learner  into  a  singer. — W.  J. 

Verse  7. — I.  Deficiency  confessed  :  "  When  I  shall  have  learned."  This  is 
essential  to  growth.  It  is  an  admission  all  can  truly  make.  II.  Progress  anticipated. 
He  gave  his  heart  to  the  work  of  learning.  He  sought  divine  help.  III.  Praise 
promised.  He  promised  it  to  God  alone.  He  vowed  it  should  be  sincere  :  "  with 
upright  heart."— W.  Williams,  1882. 

Verse  8. — I.  A  hopeful  resolve  for  life.  II.  A  dreadful  fear.  III.  A  series  of 
considerations  removing  the  fear. 

Verse  8. —  I.  The  resolution  :  "  I  will  keep,"  etc.  II.  The  petition  :  "  O  forsake 
me  not  utterly."  1.  Filial  submission.  I  deserve  it  occasionally.  2.  Filial  con 
fidence.  "  Not  utterly."  III.  The  connection  between  the  two.  Obedience  without 
prayer  and  prayer  without  obedience  are  equally  in  vain.  To  make  headway  both 
oars  must  be  applied.  God  cannot  abide  lazy  beggars,  who  while  they  can  get 
anything  by  asking  will  not  work. — G.  R. 

Verse  8. — "0  forsake  me  not  utterly."  Divine  desertion  deprecated.  I.  The 
anguished  prayer.  1.  Sovereign  forsakings.  Sovereignty  is  not  arbitrariness  or 
capriciousness  ;  perhaps  its  right  definition  is  mysterious  kingly  love  ;  unknown 
now,  but  justified  when  revealed.  2.  Vicarious  forsakings.  3.  Forsakings  on 
account  of  sin.  David,  Jonah,  and  Peter.  The  seven  churches  of  Asia  ;  the  Jews. 
But  to  know  what  "utter  "  both  in  regard  to  degree  and  time  means,  we  must  go  to 
hell.  Like  one  trembling  on  the  very  verge  of  hell,  he  prays.  Like  belated  traveller, 
in  vast  wood  and  surrounded  by  beasts  of  prey,  sighs  at  day's  departure.  Like  the 
watch  on  the  raft,  seeing  the  sail  that  he  has  shouted  himself  hoarse  to  stop  fading 
away  in  the  sky  line.  II.  Its  doctrinal  foundation.  Where  he  condescendeth  to 
dwell,  his  abode  is  perpetual.  He  can  only  utterly  forsake  us  because  he  was  deceived 
in  us.  He  can  only  utterly  forsake  because  baffled.  Both  imply  blasphemy.  Thou 
who  hatest  putting  away,  thou  who  hast  never  yet  utterly  forsaken  any  saint,  make 
not  me  the  solitary  exception.  III.  Historical  certainty  of  answer.  The  saint  and 
the  church  in  all  time  delivered.  It  may  tarry  till  "  eventide,"  as  in  Cowper's  case. 
His  face  bore  after  death  an  expression  of  delighted  suprprise. — W.  A. 

Verse  9. — I.   The  young  man's  question.     II.   The  wise  man's  reply. 

Verse  9. — In  the  word  of  God,  when  applied  to  the  heart  by  the  Spirit  of  God, 
there  is,  I.  A  sufficiency  of  light  to  discover  to  men  the  need  of  cleansing  their  way. 
II.  Sufficiency  of  energy  for  the  cleansing  their  way.  III.  A  sufficiency  of  pleasure 
to  encourage  them  to  choose  to  cleanse  their  way.  IV.  A  sufficiency  of  support  to 
sustain  them  in  their  cleansed  way. — Theophilus  Jones,  in  a  "Sermon  to  the  Young," 
1829. 

Verse  9. — The  word  of  God  provides  for  the  cleansing  of  the  way,  I.  By  pointing 
out  to  the  young  man  the  evil  of  the  way.  II.  By  discovering  an  infallible  remedy 


PSALM    ONE    HUNDRED    AND    NINETEEN.  4-19 

for  the  disorders  of  his  nature — the  salvation  that  is  by  Jesus  Christ.  III.  By 
becoming  a  directory  in  all  the  paths  of  duty  to  which  he  may  be  called. — Daniel 
Wilson,  1828. 

Verse  9. — The  Psalmist's  rules  for  the  attainment  of  holiness  deduced  from  his 
own  experience.  1.  Seek  God  with  thy  "  whole  heart  "  (ver.  2).  Be  truly  sensible 
of  your  wants.  2.  Keep  and  remember  what  God  says  (ver.  11):  "Thy  word  have  I 
hidden,"  etc.  3.  Reduce  all  this  to  practice  (ver.  11) :  "  That  I  might  not  sin  against 
thee."  4.  Bless  God  for  what  he  has  given  (ver.  12)  :  "  Blessed  art  thou,"  etc. 
5.  Ask  more  (ver.  12)  :  "  Teach  me  thy  statutes."  6.  Be  ready  to  communicate 
his  knowledge  to  others  (ver.  13)  :  "  With  my  lips  have  I  declared."  7.  Let  it 
have  a  due  effect  on  thy  own  heart  (ver.  14)  :  "  I  have  rejoiced,"  etc.  8.  Meditate 
frequently  upon  them  (ver.  15)  :  "  I  will  meditate,"  etc.  9.  Deeply  reflect  on  them 
(ver.  16)  :  "  I  will  have  respect,"  etc.  As  food  undigested  will  not  nourish  the 
body,  so  the  word  of  God  not  considered  with  deep  meditation  and  reflection  will 
not  feed  the  soul.  10.  Having  pursued  the  above  course  he  should  continue  in  it, 
and  then  his  happiness  would  be  secured  (ver.  16)  :  "  I  will  not  forget  thy  word  : 
I  will  (in  consequence)  delight  myself  in  thy  statutes." — Adam  Clarke. 

Verse  9. — A  question  and  answer  for  the  young.  The  Bible  is  a  book  for  young 
people.  Here  it  intimates,  I.  That  the  young  man's  way  needs  to  be  cleansed.  His 
way  of  thinking,  feeling,  speaking,  acting.  II.  That  he  must  take  an  active  part  in 
the  work.  The  efficient  cause  in  the  operation  is  God.  Other  good  influences  are 
also  at  work.  But  the  young  man  must  be  in  hearty  and  practical  sympathy  with 
the  work.  III.  That  he  must  use  the  Bible  for  the  purpose.  This  records  facts, 
presents  incitations,  enjoins  precepts,  utters  promises,  and  sets  up  examples,  all 
which  are  adapted  to  make  a  young  man  holy.  By  reading,  studying,  and  imitating 
the  Scriptures  in  a  lowly  and  prayerful  spirit  the  young  shall  escape  pollution  and 
ornament  society. — W.  J. 

Verse  9. — A  word  to  the  young.  I.  Show  how  the  young  man  is  in  special 
danger  of  defiling  his  way.  Through,  1.  His  strong  passions.  2.  His  immature 
judgment.  3.  His  inexperience.  4.  His  rash  self-sufficiency.  5.  His  light  com 
panions,  and,  6.  His  general  heedlessness.  II.  The  circumspection  he  should  use 
to  cleanse  his  way.  "Taking  heed,"  1.  Of  his  evil  propensities.  2.  Of  his  companions. 
3.  Of  his  pursuits.  4.  Of  the  tendencies  of  all  he  does.  III.  The  infallible  guide 
by  which  his  circumspection  is  to  be  regulated  :  "according  to  thy  word  " — that  is  to 
say,  1.  Its  precepts.  2.  Its  examples.  3.  Its  motives.  4.  Its  warnings.  5.  Its 
allurements. — C.  A.  D. 

Verse  W. — I.  A  grateful  review.  II.  An  anxious  forecast.  III.  A  commendable 
prayer. 

Verse  10. — The  believer's  two  great  solicitudes.  1.  What  he  is  anxious  to  find  : 
"  I  have  sought  thee."  2.  What  he  is  afraid  of  losing  :  "  Thy  commandments." — 
W.D. 

Verse  10. — Sincerity  not  self-sufficiency.  I.  The  believer  must  be  conscious  of 
whole-heartedness  in  seeking  God.  II.  But  consciousness  of  sincerity  does  not 
warrant  self-sufficiency.  III.  The  most  whole-hearted  seeker  must  still  look  to 
divine  grace  to  keep  him  from  wandering. — C.  A.  D. 

Verse  11. — The  best  thing,  in  the  best  place,  for  the  best  of  purposes. 

Verse  12. — The  blessedness  of  God,  and  the  mode  of  entering  into  it. 

Verse  12. — I.  David  gives  glory  to  God  :  "Blessed  art  thou,  0  LORD."  II.  He 
asks  grace  from  God. — Matthew  Henry. 

Verse  12. — I.  What  it  is,  or  how  God  doth  teach  us.  1.  God  doth  teach  us 
outwardly  ;  by  his  ordinances,  by  the  ministry  of  men.  2.  Inwardly  ;  by 
the  inspiration  and  work  of  the  Holy  Ghost.  II.  The  necessity  of  his  teaching. 
III.  The  benefit  and  utility  of  it. — T.  Manton. 

Verse  12. — Desire  for  Divine  Teaching  excited  by  the  Recognition  of  Divine  Blessed 
ness.  I.  Unveil  in  some  inadequate  degree  the  happiness  of  the  ever  blessed  God, 
arising  from  his  purity,  benevolence,  love.  II.  Show  the  way  in  which  man  may 
become  partaker  of  that  blessedness  by  conformity  to  his  precepts.  III.  Utter  the 
prayer  of  the  text. — C.  A.  D. 

Verse  13. — Speech  fitly  employed.  It  is  occupied  with  a  choice  subject,  a  full 
subject,  a  subject  profitable  to  men,  and  glorifying  to  God. 

Verse  14. — Practical  religion,  the  source  of  a  comfort  surpassing  riches.  It  gives 
a  man  ease  of  mind,  independence  of  carriage,  weight  of  influence,  and  other  matters 
supposed  to  arise  out  of  wealth. 

VOL.  v.  29 


450  EXPOSITIONS    OF    THE    PSALMS. 

Verse  14. — I.  The  subject  of  rejoicing.  Not  the  "  testimonies  "  merely,  but 
their  observances,  "  the  way  of,"  etc.  II.  The  rejoicing  in  that  subject.  1.  In  its 
inward  peace.  2.  In  its  external  consequences.  III.  The  degree  of  the  rejoicing  : 
"  as  much  as,"  etc. — G.  R. 

Verse  14. — The  two  scales  of  the  balance.  Whatever  riches  are  good  for,  God's 
testimonies  are  good  for.  I.  Riches  are  desirable  as  the  means  of  procuring 
the  necessaries  of  life  ;  but  God's  testimonies  supply  the  necessities  of  the  soul. 
II.  Riches  are  desirable  as  a  means  of  procuring  personal  enjoyment ;  but  God's 
testimonies  produce  the  highest  joy.  III.  Riches  are  desirable  as  a  means  of 
attaining  personal  improvement ;  but  God's  testimonies  are  the  highest  educators. 

IV.  Riches  are  desirable  as  a  means  of  doing  good  ;  but  God's  testimonies  work  the 
highest  good. — C.  A.  D. 

Verse  15. — The  contemplative  and  active  life  ;  their  common  food,  object,  and 
reward. 

Verse  16. — I.  What  there  is  to  be  delighted  in.  II.  WThat  comes  of  such  delight  : 
'  I  will  never  forget."  III.  What  comes  of  such  memory — more  delight. 

Verse  17. — I.  A  bountiful  master.  II.  A  needy  servant — begging  for  very 
life.  III.  A  suitable  recompense  :  "  and  keep  thy  word." 

Verse  17. — We  are  here  taught,  I.  That  we  owe  our  lives  to  God's  mercy. 
II.  That  therefore  we  ought  to  spend  our  lives  in  God's  service. — Matthew  Henry. 

Verse  18. — I.  The  precious  casket :  "  thy  law."  II.  The  invisible  treasure  : 
"  wondrous  things."  III.  The  miraculous  eyesight :  "  that  I  may  behold."  IV. 
The  divine  oculist :  "  Open  thou  mine  eyes." 

Verse  18. — The  hidden  wonders  of  the  gospel.  There  are  many  hidden  things  in 
nature  ;  many  in  our  fellow  men  ;  so  there  are  many  in  the  Bible.  The  things  of 
the  Bible  are  hidden  because  of  the  blindness  of  man.  I.  The  blind  man's  sorrow  : 
"  Open  mine  eyes."  I  cannot  see.  I  have  eyes  and  see  not.  The  pain  of  this 
conscious  blindness  when  a  man  really  feels  it.  II.  The  blind  man's  conviction  : 
"  That  I  may  behold  wondrous,"  etc.  There  are  wondrous  things  there  to  be  seen. 
I  am  sure  of  it.  There  is  a  wonderful  view, — (1)  of  sin  ;  (2)  of  hell,  as  its  desert ; 
(3)  of  One  ready  to  save  ;  (4)  of  perfect  pardon  ;  (5)  of  God's  love  ;  (6)  of  all-sufficient 
grace  ;  (7)  of  heaven.  III.  The  blind  man's  wisdom.  The  fault  is  in  my  eyes,  not 
in  thy  word.  "  Open  my  eyes,"  and  all  will  be  well.  The  reason  for  not  seeing  is 
because  the  eyes  are  blinded  by  sin.  There  is  nothing  wanting  in  the  Bible.  IV. 
The  blind  man's  prayer  :  "  Open  thou  mine  eyes."  1.  I  cannot  open  them.  2.  My 
dearest  friends  cannot.  3.  Only  thou  canst.  "  Lord,  I  pray  thee,  now  open  them." 
Many  seek  to  stop  such  praying.  Be  like  Bartimeus  who  "cried  so  much  the  more." 

V.  The  blind  man's  anticipation  :    "  That  I  may  behold."     1.    The  joy  of  a  cured 
blind  man  when  he  is  about  to  behold,  for  the  first  time,  the  beauties  of  nature. 
2.   The  joy  of  the  spiritually  healed  when  they  begin  "  looking  unto  Jesus."     3.  The 
personal  character  of  the  joy  :   "  Open  thou  mine  eyes,  that  I  may  behold."     I  have 
hitherto   had   to    see   through    the    eyes    of    others.     I    would    depend    on    other 
eyes  no  longer.     The  glad  anticipation  of  Job  :    "  Whom  I  shall  see  for  myself, 
and  mine  eyes  shall  behold,  and  not  another." — Frederick  G.  Marchant,  1882. 

Verse  18. — God's  word  suited  to  man's  sense  of  wonder.  I.  We  shall  make  some 
remarks  on  the  sense  of  wonder  in  man,  and  what  generally  excites  it.  One  of  the 
first  causes  of  wonder  is  the  new  or  unexpected.  The  second  source  is  to  be  found  in 
things  beautiful  and  grand.  A  third  source  is  the  mysterious  which  surrounds  man- 
there  are  things  unknowable.  II.  God  has  made  provision  for  this  sense  of  wonder 
in  his  revealed  word.  The  Bible  addresses  our  sense  of  wonder  by  constantly  pre 
senting  the  new  and  unexpected  to  us  ;  it  sets  before  us  things  beautiful  and  grand. 
If  we  come  to  the  third  source  of  wonder,  that  which  raises  it  to  awe,  it  is  the  peculiar 
province  of  the  Bible  to  deal  with  this.  III.  The  means  we  are  to  use  in  order  to 
have  God's  word  thus  unfolded — the  prayer  of  the  Psalmist  may  be  our  guide — 
"  Open  thou  mine  eyes,  that  I  may  behold  wondrous  things  out  of  thy  law." — 
John  Ker,  of  Glasgow,  1877. 

Verse  18. —  Wondrous  sights  for  opened  eyes.  I.  The  wondrous  things  in  God's 
law.  A  wondrous  rule  of  life.  A  wondrous  curse  against  transgression.  A  wondrous 
redemption  from  the  curse  shadowed  forth  in  the  ceremonial  law.  II.  Special 
eyesight  needed  to  behold  them.  They  are  spiritual  things.  Men  are  spiritually 
blind.  1  Cor.  ii.  14.  III.  Personal  prayer  to  the  Great  Opener  of  eyes. — C.  A.  D. 

Verse  19. — An  insight  into  the  divine  will,  the  best  assistance  in  our  journey 


PSALM    ONE    HUNDRED    AND    NINETEEN.  451 

through  the  earth.  Or,  what  I  am  ;  where  I  am  ;  where  I  am  going  :  how  am 
I  to  get  there  ? 

Verse  19  (first  clause). — The  stranger  in  the  earth.  I.  A  short  exposition.  The 
text  means, — 1.  That  the  saint  is  not  born  of  the  earth.  2.  That  the  saint  is  not 
known  on  earth.  3.  The  saint's  portion  is  not  upon  the  earth.  4.  The  saint  is 
compassed  with  sorrows  and  trials  upon  earth.  5.  The  saint  is  soon  to  leave  the 
earth.  II.  A  short  application.  1.  Do  not  be  like  the  world.  2.  Be  prepared  to 
be  a  sufferer  on  the  earth.  3.  Sit  loose  to  the  world.  4.  Correspond  with  home. 
5.  Cherish  brotherly  love  for  your  fellow-strangers  on  the  earth.  6.  Hasten 
home.  7.  Press  others  to  come  with  you. — Duncan  Macgregor's  Sermon  in  "The 
Shepherd  in  Israel,"  1869. 

Verse  19. — The  stranger's  prayer.  I.  How  he  came  to  be  a  stranger  in  the  earth. 
He  was  born  again.  He  learned  the  manners  of  his  foreign  home.  He  spoke  the 
language  of  his  Fatherland  ;  and  so  was  misunderstood  and  rejected  on  earth. 

II.  How  he  longed  after  everything  homelike.     Home  rules:  "  thy  commandments." 
Home    teaching :    "  hide    not."     Specially  his    Father's  voice.     III.    How  in  his 
loneliness  he  solaced  himself  by  communication  with  his  Father.     IV.    Would  you 
not  like  to  be  a  stranger  ? — C.  A.  D. 

Verse  20. — I.  The  word  sought,  and  sought  at  all  times.  II.  The  word  sought, 
and  sought  with  intense  desire.  III.  The  word  sought,  and  sought  the  more  in 
tensely  the  more  it  is  found.  It  was  because  he  had  found  so  much  in  the  word  of 
the  Lord  already,  that  the  soul  of  the  Psalmist  was  breaking  to  find  more.  Those 
who  have  been  once  admitted  to  "  the  secret  of  the  Lord  "  find  their  highest 
joy  in  knowing  that  secret  still  more  fully.  It  is  to  those  who  know  that  secret 
that  the  promise  is  given  :  "  He  will  shew  them  his  covenant :  "  Ps.  xxv.  14. — 
F.  G.  M. 

Verse  20. — One  of  the  best  tests  of  character  and  prophecies  of  what  a  man  will 
be,  are  his  longings.  I.  The  saint's  absorbing  object :  "  Thy  judgments."  The 
word  here  is  synonymous  with  the  "  word  "  of  God.  1.  The  Psalmist  greatly 
reverenced  the  word.  2.  He  intensely  desired  to  know  its  contents.  3.  He  wishes 
to  feed  upon  God's  word.  4.  He  longed  to  obey  it.  5.  He  longed  to  feel  the  power 
of  God's  judgments  in  his  own  heart.  II.  The  saint's  ardent  longings.  1.  They 
constitute  a  living  experience.  2.  The  expression  used  in  the  text  represents  a 
humble  sense  of  imperfection.  3.  It  indicates  an  advanced  experience.  4.  It  is 
an  experience  which  we  may  term  a  bitter  sweet.  5.  These  longings  may  become 
very  wearying  to  a  man's  soul.  III.  Cheering  reflections.  1.  God  is  at  work  in 
your  soul.  2.  The  result  of  God's  work  is  very  precious.  3.  It  is  leading  on  to 
something  more  precious.  4.  The  desire  itself  is  doing  you  good.  5.  It  makes 
Christ  precious.  See  "  Spurgeon's  Sermons,"  No.  1586  :  "  Holy  Longings." 

Verse  21. — I.  The  character  of  the  proud.  II.  God's  dealings  with  them.  III. 
Our  own  relation  to  them. 

Verse  21. — I.  The  sin;  "Err  from  the  commandments."  1.  By  neglect;  or, 
2.  By  abuse  of  them.  II.  Its  origin — pride  :  pride  of  reason,  of  heart,  of  life.  III. 
Its  punishment.  1.  Rebuke.  2.  Condemnation. — G.  R. 

Verse  23. — Meditation.  I.  Our  best  employment  while  others  slander.  II.  Our 
best  comfort  under  their  falsehood.  III.  Our  best  preservative  from  a  spirit  of 
revenge.  IV.  Our  best  mode  of  showing  our  superiority  to  their  attacks. 

Verse  24. — I.  He  reverenced  them  as  God's  testimonies.  II.  He  revelled  in  them 
as  his  delight.  III.  He  referred  to  them  as  his  counsellors. 

Verse  25. — I.    Nature  and  its  tendency.     II.    Grace  and  its  mode  of  operation. 

III.  Both  truths  in  their  personal  application. 

Verse  25. — "Quicken  thou  me,"  etc.  I.  There  are  many  reasons  why  we  should 
seek  quickening.  1.  Because  of  the  deadening  influence  of  the  world.  "  My  soul 
cleaveth,"  etc.  2.  The  influence  of  vanity  (see  ver.  37).  3.  Because  we  are  sur 
rounded  by  deceivers  (see  ver.  87,  88).  4.  Because  of  the  effect  of  seasons  of  affliction 
upon  us  (see  ver.  7).  II.  Some  of  the  motives  for  seeking  quickening.  1.  Because 
of  what  you  are — a  Christian  ;  life  seeks  more  life.  2.  Because  of  what  you  ought 
to  be.  3.  Because  of  what  we  shall  be.  4.  In  order  to  obedience  (see  ver.  88). 
5.  For  your  comfort  (ver.  107  and  50).  6.  As  the  best  security  against  the  attacks  of 
enemies  (ver.  87  and  88).  7.  To  invigorate  our  memories  (ver.  93).  8.  Consider  (as 
a  motive  to  seek  this  quickening)  the  terrible  consequences  of  losing  spiritual  life 
or,  in  other  words,  lacking  it  in  its  manifest  display.  III.  Some  of  the  ways  in 
which  the  quickening  may  be  brought  to  us.  1.  It  must  be  by  the  Lord  himself. 


452  EXPOSITIONS    OF    THE    PSALMS. 

"  Quicken  me,  O  Lord."  2.  By  the  turning  of  the  eyes  (ver.  37).  3.  By  the  word 
(ver.  50).  4.  By  the  precepts  (ver.  93).  5.  By  affliction  (ver.  107).  6.  By  divine 
comforts.  IV.  Enquire  where  are  our  pleas  when  we  come  before  God  to  ask  for 
quickening.  1.  Our  necessity  (ver.  107,  etc.).  2.  Our  earnest  desire  (ver.  40). 
3.  Appeal  to  God's  righteousness  (ver.  40).  4.  To  his  lovingkindness  (ver.  88,  149, 
156).  5.  The  plea  in  the  text :  "  according  to  thy  word  "  (ver.  28  and  107).  See 
"  Spurgeon's  Sermons,"  No.  1350  :  "  Enlivening  and  Invigorating." 

Verse  26. — Confession.     Absolution.     Instruction. 

Verse  26. — I.  The  duty  :  "  I  have  declared  my  ways  " — made  known  my 
experience  of  thy  word  to  others.  II.  Its  notice  by  God :  "  Thou  heardest 
me."  III.  Its  reward.  More  knowledge  will  be  given  :  "  Teach  me,"  etc. — G.  R. 

Verse  27. — I.  A  student's  prayer.  1.  It  deals  with  the  main  subject  of  the 
conversation  which  is  to  be  that  student's  occupation — "  the  way  of  God's  precepts." 
2.  A  confession  is  implied  :  "  Make  me,"  etc.  3.  A  great  boon  is  asked — to  under 
stand,  to  know,  thy  statutes.  4.  The  Fountain  of  all  wisdom  is  applied  to.  II.  The 
occupation  of  the  instructed  man.  1.  He  testifies  of  God's  works — his  wondrous 
works — Christ's  work  for  us  ;  the  Holy  Spirit's  work  in  us.  The  wonderful  character 
of  these  works  of  God,  a  wide  field  for  devout  study.  2.  He  speaks  very  plainly  : 
"  I  will  talk,"  etc.  3.  He  will  speak  very  frequently  :  "  I  will  talk."  4.  He  will 
speak  to  the  point :  "  So  " — i.e.,  according  to  understanding.  III.  The  intimate 
relation  between  the  prayer  of  the  student  and  the  pursuit  that  he  subsequently 
followed.  See  "  Spurgeon's  Sermons,"  No.  1344  :  "  The  Student's  Prayer." 

Verse  27. — Education  for  the  ministry.  I.  The  student  at  college  :  "  Make  me 
to  understand."  His  lesson.  His  instructor.  His  application.  II.  The  preacher 
at  his  work  :  "  So  shall  I  talk,"  etc.  His  qualification.  His  theme.  His  manner. — 
C.  A.  D. 

Verse  28. — Heaviness,  its  cause,  curse,  and  cure. 

Verse  29. — The  way  of  lying.  I.  Describe  the  way  of  lying.  Various  paths, 
e.g.,  erroneous  views  of  doctrine  :  false  grounds  of  faith  :  looseness  of  practice  : 
shrinking  from  the  daily  cross.  II.  Show  why  it  is  thus  named.  It  does  not  furnish 
its  promised  pleasures.  It  does  not  lead  to  its  professed  goal.  It  lies  through  the 
territory  of  the  father  of  lies.  III.  Notice  the  peculiarity  in  the  prayer  against 
it.  Not  remove  me  from,  but  remove  from  me  :  for  the  way  of  lying  is  within  us. 
IV.  Our  deliverance  from  the  way  of  lying  lies  with  God. — C.  A.  D. 

Verses  29,  30. — I.  The  way  of  lying,  our  wish  to  have  it  removed,  and  the  method 
of  answer.  II.  The  way  of  truth,  our  choice,  and  the  method  of  carrying  it  out. 

Verse  31. — Reasons  for  sticking  to  the  Divine  testimonies. 

Verse  31. — A  wholesome  mixture.  I.  Sturdy  fidelity.  II.  Self-distrust,  and, 
III.  Importunate  prayer. — C.  A.  D. 

Verse  32. — The  Fettered  Racer  set  free.  I.  The  course  that  invited  him.  II. 
The  shackles  that  bound  him.  III.  The  impatience  that  prompted  him.  IV.  The 
Lord  that  freed  him.  V.  Now  let  him  go. — C.  A.  D. 

Verse  32.— I.  Liberty  desired.  II.  Liberty  rightly  used.  Or,  the  effect  of  the 
heart  upon  the  feet. 

Verse  32. — The  text  will  give  us  occasion  to  speak,  1.  Of  the  benefit  of  an  enlarged 
heart.  The  necessary  precedency  of  this  work  on  God's  part,  before  there  can  be 
any  serious  bent  or  motion  of  heart  towards  God  on  our  part.  3.  The  subsequent 
resolution  of  the  saints  to  engage  their  hearts  to  live  to  God.  4.  With  what  earnest 
ness,  alacrity  and  vigour  of  spirit  this  work  is  to  be  carried  on  :  "I  will  run." — 
T.  Manton. 

Verse  32. — I.  The  way  of  obedience  :  "  Thy  commandments."  II.  The  duty 
of  obedience  :  "  I  will  run  " — not  stand  still — not  loiter — not  creep — not  walk,  but 
run.  III.  The  life  of  obedience.  1.  Where  it  lies— in  the  heart.  2.  Whence  it 
comes  :  "  When  thou  shalt,"  etc.  3.  What  it  does — enlarges  the  heart. — G.  R. 

Verse  33. — In  this  prayer  for  grace  observe,  1.  The  person  to  whom  he  prays  : 
"0  Lord."  2.  The  person  for  whom  :  "  teach  me."  3.  The  grace  for  which  he 
prayeth  :  to  be  taught.  4.  The  object  of  this  teaching  :  "  The  way  of  thy  statutes." 
The  teaching  which  he  beggeth,  is  not  speculative,  but  practical,  to  learn  how  to 
walk  in  the  way  of  God. — T.  Manton. 

Verse  33. — The  superior  efficacy  of  divine  teaching  :  it  secures  holy  practice  and 
insures  its  perpetuity. 

Verses  33,  34. — Light  from  above.  I.  The  blinding  power  of  sin.  "  Teach  me," 
i.e.,  "  point  out  to  me."  "  Give  me  understanding."  Whatever  may  have  been 


PSALM    ONE    HUNDRED    AND    NINETEEN  453 

the  original  amount  of  light  which  came  from  eating  from  the  tree  of  knowledge  of 
good  and  evil,  that  light  has  long  been  insufficient.  1.  Men  need  light  to  discern  the 
right  way  from  the  wrong.  2.  Men  need  light  to  understand  the  beauties  of  the 
right  way.  Such  beauties  line  the  way  of  truth  on  either  hand,  but  only  the  God- 
taught  mind  appreciates  them.  Even  Jesus,  who  is  the  way,  the  truth,  and  the  life, 
is  as  a  root  out  of  a  dry  ground,  till  the  mind  is  taught  of  the  Lord.  Sin  is  the  cause 
of  this  blindness.  The  farther  any  man  walks  in  the  way  of  sin,  the  less  can  he  see 
of  the  beauties  of  holiness.  II.  The  enlightening  grace  of  the  Lord.  "  Teach  me." 
"  Give  me  understanding."  This  grace,  1.  May  be  boldly  asked  :  "  If  any  man  lack 
wisdom  let  him  ask  of  God."  2.  Will  be  freely  given.  "  \Vho  giveth  to  all  men 
liberally."  "  Ask,  and  it  shall  be  given."  3.  Will  be  amply  sufficient.  "  I  shall 
keep  it  unto  the  end."  "  I  shall  keep  Thy  law."  To  see  is  to  follow.  III.  The 
stimulating  power  of  clearly  revealed  truth.  "  I  shall  observe  it  with  my  whole 
heart."  To  see  is  not  only  to  follow,  but  to  follow  with  love  and  gladness.  It  is 
written  of  the  light  which  will  come  before  the  throne,  "  We  shall  be  like  him,  for 
we  shall  see  him  as  he  is."  "  O  thou,  that  dwellest  between  the  Cherubim,  shine 
forth,"  even  here,  on  the  way  that  leads  to  thy  presence. — F.  G.  M. 

Verses  33 — 35. — Alpha  and  Omega.  I.  God,  the  giver  of  spiritual  instruction  : 
ver.  33.  II.  Of  spiritual  understanding,  without  which  this  instruction  is  in  vain  : 
ver.  34.  III.  Of  grace  for  practical  obedience  when  thus  instructed  :  ver.  35. 
IV.  For  whole-hearted  obedience  :  ver.  34.  V.  For  final  perseverance  :  ver.  33. — 
C.  A.  D. 

Verses  33 — 36. — Human  Dependence  on  Divine  help.  I.  There  can  be  no  steady 
keeping  in  the  way  of  the  Lord  without  the  Lord's  guidance  :  ver.  33.  II.  There 
can  be  no  observing  of  the  way  with  the  heart  without  Divine  light  for  the  mind  : 
ver.  34.  III.  There  can  be  no  diligent  pursuit  of  the  way  till  divine  energy  be  given 
to  the  will  :  ver.  35.  IV.  There  can  be  no  true  love  of  the  way  unless  the  heart 
be  constrained  by  the  love  of  God  :  ver.  36.  He  who  said,  "  Without  me  ye  can 
do  nothing,"  is  necessary  for  us  to  see  the  way,  to  understand  the  way,  to  walk  in 
the  way,  and  to  love  the  way. — F.  G.  M. 

Verse  34. — The  influence  of  the  understanding  upon  the  heart,  and  the  united 
power  of  understanding  and  heart  over  the  life. 

Verse  34. — Seeing  and  loving.     I.    When  men  see  they  love  (the  whole  verse). 

II.  When  men  love  they  see.     Only  the  loving  heart  would  have  seen  enough  to 
write  such  a  verse. — F.  G.  M. 

Verse  35. — The  prayer  of  a  child,  and  the  delight  of  a  child.  Or,  Our  pleasure 
in  holiness  a  plea  for  grace. 

Verse  35. — I.  Delight  avowed.  II.  Disinclination  implied.  III.  Constraint 
implored.— W.  W. 

Verse  36. — Holiness  a  cure  for  covetousness. 

Verses  36,   112. — The  Co-operation  of  the  Divine  and  the  Human  in  Salvation. 

1.  It  is  God  that  workcth  in  you  :    ver.  36.     II.    Therefore  work  out  your  own 
salvation  with  fear  and  trembling  :  ver.  112. — C.  A.  D. 

Verse  37. — "Quicken  thou  me  in  thy  way."  This  brief  prayer — 1.  Deals  with  the 
believer's  frequent  need.  II  It  directs  us  to  the  sole  worker  of  quickening :  "  Thou." 

III.  It  describes  the  sphere  of  renewed  vigour  :   "  in  thy  way."     IV.   It  denotes  that 
there  may  be  special  reasons  and  special  seasons  for  this  prayer — times  of  temptation  : 
ver.  37  ;   seasons  of  aflliction  :   ver.  107  ;  when  called  to  some  extraordinary  service. 
See  "  Spurgeon's  Sermons,"  No.  1073  :  "  A  Honeycomb." 

Verse  37. — Here  is,  I.  Conversion  from — "  vanity."  II.  Conversion  to — "  thy 
way.  III.  Conversion  by — "  Quicken  thou  me." — G.  R. 

Verse  37. — David  prays,  (1)  for  restraining  grace  that  he  might  be  prevented  and 
kept  back  from  that  which  would  hinder  him  in  the  way  of  his  duty  :  "  Turn  away 
mine  eyes  from  beholding  vanity."  He  prays  (2)  for  constraining  grace,  that  he  might 
not  only  be  kept  from  everything  that  would  obstruct  his  progress  heaven-ward,  but 
that  he  might  have  that  grace  which  was  necessary  to  forward  him  in  that  progress  : 
"  Quicken  thou  me  in  thy  way." — A/.  Henry. 

Verse  38. — Confirmation.  \Vhat  ?  "  Thy  word  established."  To  whom  ? 
"  Unto  thy  servant."  Why  ?  "  Who  is  devoted,"  etc. 

Verse  38. — Fear  of    God    evidences    itself,  1.  By    a    dread    of   his    displeasure. 

2.  Desire   of   his   favour.     3.  Regard   for   his   excellencies.     4.  Submission   to    his 
will.     5.  Gratitude    for    his    benefits.     6.  Conscientious    obedience    to    his    com 
mands. — Charles  Buck. 


454  EXPOSITIONS    OF    THE    PSALMS. 

Verse  38. — The  four  kinds  of  fear.  1.  The  fear  of  man,  by  which  we  are  led 
rather  to  do  wrong  than  to  suffer  evil.  2.  Servile  fear,  through  which  we  are  induced 
to  avoid  sin  only  from  the  dread  of  hell.  3.  Initial  fear,  in  which  we  avoid  sin 
partly  from  the  fear  of  hell,  but  partly  also  from  the  love  of  God,  which  is  the  fear  of 
ordinary  Christians.  4.  Filial  fear,  when  we  are  afraid  to  disobey  God  only  and 
altogether  from  the  love  we  bear  him.  Jer.  xxxii.  40. — Ayguan,  in  J.  Edward 
Vaux's  "Preacher's  Storehouse,"  1878. 

Verse  39. — I.   Man's  judgment  dreaded.     II.  God's  judgment  approved. 

Verse  39. — The  reproach  of  inconsistency.  I.  The  dishonour  caused  by  it 
(2  Sam.  xii.  14).  II.  The  danger  of  incurring  it.  III.  The  prayer  against  it. — 
C.  A.  D. 

Verse  40. — I.  Gracious  longings  experienced.  II.  Great  necessity  felt — more 
life  needed.  III.  Wise  petition  offered. 

Verse  41. — See  "  Spurgeon's  Sermons,"  No.  1524  :   "  Your  Personal  Salvation." 

Verse  41. — I.  God's  mercies  come  to  us  unsought  continually.  His  sparing 
mercies,  temporal  mercies,  etc.  II.  The  chief  outcome  of  God's  mercies  is  his 
salvation.  It  is  our  greatest  need  ;  it  is  his  greatest  gift.  III.  We  should  have  a 
personal  interest  in  tllis  salvation  :  "  Let  thy  mercies  come  also  unto  me."  IV. 
When  we  seek  God's  salvation,  we  may  plead  his  promise  :  "  according  to  thy 
word."— Horatio  Wilkins,  1882. 

Verse  41. — "  Even  me."  I.  In  me  there  is  need  of  mercy.  II.  To  me  mercy 
can  come.  III.  Thy  salvation  suits  me.  IV.  Special  difficulties  would  daunt  me. 
V.  Thy  word  encourages  me. 

Verse  41. — I.  Salvation  is  all  of  mercy.  II.  All  mercies  are  in  salvation.  III. 
All  men  should  be  anxious  for  salvation  to  come  to  them.  IV.  It  can  only  come 
according  to  God's  word. — W.  W. 

Verses  41 — 43. — A  Comprehensive  Prayer.  I.  The  possession  of  salvation, 
ver.  41.  II.  Is  the  power  tor  defence  :  ver.  42.  III.  And  the  qualification  for 
usefulness  :  ver.  43. — C.  A.  D. 

Verse  42. — Faith's  answer  to  reproach  found  in  the  fact  that  she  trusts  God's 
word. 

Verses  42,  43,  47. — Faith,  hope,  and  love.  "  I  trust."  "  I  have  hoped."  "  I  have 
loved."  Faith  warring,  hope  testifying,  love  obeying. 

Verse  43. — How  the  true  preacher  could  be  silenced,  and  his  plea  that  he  may 
not  be  so. 

Verse  44. — The  perpetuity  of  gracious  living.  On  what  it  is  conditioned  :  "  So." 
How  entirely  it  is  consistent  with  free  agency  :  "  I  keep."  How  continuous  it  is, 
and  how  eternal. 

Verse  44. — Heaven  begun  below.  I.  The  present  life  of  the  believer — keeping 
God's  law.  II.  The  continual  care  of  the  believer — to  keep  God's  law.  III.  The 
eternal  prospect  of  the  believer — keeping  God's  law  for  ever  and  ever. — C.  A.  D. 

Verses  45 — 47.— Liberty  of  walk.     Liberty  of  speech.     Liberty  of  heart. 

Verses  45 — 48. — The  true  freeman  enjoys — 1.  Free  walk  with  God.  2.  Free 
talk  about  God.  3.  Free  love  unto  God.  4.  Free  exercise  of  soul,  (1)  in  holy  practice  ; 
(2)  in  heavenly  meditation. —  W.  Durban. 

Verses  45 — 48. — Five  things  the  Psalmist  promiseth  himself  here  in  the  strength 
of  God's  grace.  1.  That  he  should  be  free  and  easy  in  his  duty  :  "  I  will  walk  at 
liberty."  2.  That  he  should  be  bold  and  courageous  in  his  duty  :  "  I  will  speak 
of  thy  testimonies  also  before  kings."  3.  That  he  should  be  cheeiful  and  pleasant 
in  his  duty  :  "  I  will  delight  myself  in  thy  commandments."  4.  That  he  should 
be  diligent  and  vigorous  in  his  duty  :  "  I  will  delight  myself  in  thy  commandments." 
5.  That  he  should  be  thoughtful  and  considerate  in  his  duty  :  "  I  will  meditate  in  thy 
statutes." — M.  Henry. 

Verses  46 — 48. — Lips,  heart,  and  hands.  I.  Public  profession  of  God's  word 
("  I  will  speak,"  ver.  46)  must  be  warranted  by — II.  Private  delight  in  God's  word 
("  I  will  delight  myself,"  ver.  47),  which  must  result  in — III.  Practical  obedience 
to  God's  word  ("  I  will  lift  up  my  hands,"  ver.  48). 

Verse  46. — I.  The  truly  earnest  must  speak.  II.  They  are  at  no  loss  for  good 
subjects :  "  Thy  testimonies."  The  range  is  boundless — the  variety  endless. 
III.  They  never  fear  any  audience  :  "  before  kings." — W.  W. 

Verse  48. — I.  Love  renewing  its  activity.  II.  Love  refreshing  itself  with  spiritual 
food. 

Verse  48.— I.  Scripture  in  the  hand  for  reading.     Often  in  the  hand.     II.  In 


PSALM    ONE    HUNDRED    AND    NINETEEN.  455 

the  mind  for  meditation:    "  I  will  meditate,"  etc.     III.  In  the  heart  for  love: 
"  Which   I  have  loved."— G.   R. 

Verse  48. — Religion  engaged  the  whole  manhood  of  David  :  hands,  heart,  head. 
I.  The  uplifted  hands.  1.  Taking  an  oath  of  allegiance  to  God's  word.  Gen.  xiv.  22  ; 
Ezek.  xx.  28.  To  receive  its  doctrines,  obey  its  precepts,  regard  its  warnings, 
uphold  its  honour.  2.  Imploring  a  blessing  upon  God's  word.  Gen.  xlviii.  14  ; 
Lev.  ix.  22  ;  Luke  xxiv.  50.  That  its  light  might  spread  :  "  Fly  abroad,  thou 
mighty  gospel  ;  "  that  its  influence  may  become  universal.  II.  The  loyal  heart. 

1.  This  accounts  for  uplifted  hands.     He  had  loved  the  word  himself.     Religion  is 
inward  first,  then  outward.     We  must  love  it  before  we  are  anxious  to  spread  it. 

2.  But  what  accounts  for  the  loyal  heart  ?     The  word  had  brought  him  salvation, 
yielded  him  sustenance,  afforded  him  guidance.     We  love  the  word  for  its  joyous 
effects  upon  ourselves.     III.  The  studious  mind.     1.  Devout  meditation  the  best 
employment.     2.  The  word  of  God  affords  a  grand  field  for  it.     3.  To  meditate 
in  it  learn  to  love  it :    "  have  loved,"  "  will  meditate." — W.   W. 

Verse  48. — I.  God's  commandments  loved.  We  love  the  law  when  we  love  the 
Lawgiver.  We  love  his  will  only  when  our  hearts  are  reconciled  and  renewed. 
Hence  the  need  of  spiritual  renewal.  II.  God's  commandments  the  subject  of 
prayer  :  "  My  hands  also  will  I  lift  up."  Perowne  says,  "  The  expression  denotes 
the  act  of  prayer."  We  may  pray  for  a  fuller  knowledge,  a  deeper  experience,  a 
readier  and  more  perfect  obedience.  III.  A  theme  for  meditation.  Amidst  the 
hurry  of  outward  activities  we  must  not  forget  the  need  of  quiet  meditation. 
— H.  W. 

Verse  49. — I.  The  personality  of  the  word  :    "  the  word  unto  thy  servant." 

II.  The  application  of  the  word  :    "  upon  which  thou  hast  caused  me  to  hope." 

III.  The  pleading  of  the  word  :    "  Remember  the  word,"  etc. 

Verse  49. — The  word  of  hope.  I.  God's  word  the  foundation  of  human  hope. 
(The  fact  of  a  revelation.  The  substance  of  the  revelation.)  II.  Particular  words 
of  God  which  have  been  found  peculiarly  hope-enkindling.  III.  The  pleading  of 
such  words  at  the  throne  of  grace. — C.  A.  D. 

Verse  50. — Each  man  has  his  own  affliction  and  his  own  consolotion.  Quickened 
piety  the  best  comfort.  The  word  the  means  of  it. 

Verse  50. — I.  The  need  of  consolation.     II.  The  consolation  needed. — G.   R. 

Verse  51. — The  proud  man's  contumely,  and  the  gracious  man's  constancy. 

Verse  51. — Fidelity  in  the  face  of  contempt.  I.  The  proud  deride  the  believer's 
subjection  to  God's  law.  II.  They  ridicule  the  believer's  delight  in  God's  service. 
III.  They  are  met  by  the  believer's  resolution  to  cleave  to  God.  2  Sam.  vi.  20,  22. 
— C.  A.  D. 

Verse  52. — Comfort  derived  from  a  review  of  the  ancient  doings  of  the  Lord 
towards  the  wicked  and  his  people. 

Verse  52. — I.  The  dead  speaking  to  the  living.  II.  The  living  listening  to  the 
dead.— G.  R. 

Verse  52. — Sweet  water  from  a  dark  well.  I.  God's  judgments  are  calculated  to 
inspire  terror.  II.  But  they  prove  God's  superintending  care  over  the  world. 
III.  They  are  ever  against  sin,  and  for  holiness.  IV.  In  all  times  of  judgment 
God  delivers  his  people.  Noah,  Lot,  etc.  V.  Therefore  God's  judgments  are  a 
source  of  comfort  to  the  believer. — C.  A.  D. 

Verse  53. — The  sensations  of  godly  men  at  the  sight  of  sinners  :  horror  at  their 
crime,  their  perseverance  in  it,  their  rejection  of  grace,  and  their  end. 

Verse   53. — Horror-stricken.     I.  The   guilt   and    danger   of    impenitent   sinners. 

II.  The  horror  and  concern  of  godly  spectators.     III.  The  prayer  and  labour  which 
such  concern  should  dictate. — C.  A.  D. 

Verse    54. — Here    is — I.  Light    in    darkness.     II.  Companionship    in    solitude. 

III.  Activity  in  rest :    "  house  of  pilgrimage." — G.  R. 

Verse  54. — The  cheerful  pilgrim.  I.  A  good  man  views  his  residence  in  this 
world  as  only  the  house  of  his  pilgrimage.  II.  The  situation,  however  disad 
vantageous,  admits  of  cheerfulness.  III.  The  sources  of  his  joy  are  derived  from 
the  Scriptures. — W.  Jay. 

Verse  54. — See  "  Spurgeon's  Sermons,"  No.   1652  :    "  The  Singing  Pilgrim." 
Verse  55  with  49. — "  Remember."     "  I  have  remembered." 
Verse  55. — Night  memories.     Day  duties.     How  they  act  and  react  upon  each 
other. 

Verse  55.— Dark  nights.     Bright  memories.     Right  results.— C.  A.  D. 


456  EXPOSITIONS    OF    THE    PSALMS. 

Verse  55. — I.  Happy  though  restless  night.     II.  Happy  though  busy  day. — W.  D. 

Verse  56. — The  gains  of  godliness  ;    or,  what  a  man  gets  through  holy  living. 

Verse  56. — I.  The  duty  :  "  I  kept  thy  precepts."  II.  Its  reward  :  "  This 
I  had,"  etc.  Protection  :  "  this  I  had."  Guidance  :  "  this  I  had."  Prosperity  : 
"  this  I  had."  Consolation  :  "  this  I  had." — G.  R. 

Verse  57. — I.  The  infinite  possession  :  "  Thou  art  my  portion,  O  LORD." 
Notice— 1.  A  clear  distinction  made  by  the  Psalmist  between  his  portion  and  that 
of  the  ungodly  here  and  hereafter  :  See  Ps.  Ixxiii.  2.  A  positive  claim  :  "  Thou 
art  my  portion,  O  LORD."  This  "  portion  "  is  boundless,  abiding,  appropriate, 
satisfying,  elevating,  all  of  grace.  II.  The  appropriate  resolution  :  "  I  have  said 
that  I  would  keep  thy  words."  1.  Notice  the  preface  :  "  I  have  said."  2.  The 
link  between  the  portion  possessed  and  the  resolution  made.  3.  The  work  of  keeping 
God's  words.  Keep  him  who  is  the  Word — Christ  Jesus.  Keep  the  word  of  the 
gospel — doctrines,  precepts,  promises  (kept  in  the  heart  to  comfort  the  believer). 
This  blessed  subject  suggests  a  solemn  contrast.  See  the  portion  of  that  servant 
who  did  not  keep  his  Lord's  word:  Matt.  xxix.  48 — 51.  See  "  Spurgeon's  Sermons," 
No.  1372  :  "  God  our  Portion,  and  his  Word  our  Treasure." 

Verse  57  (first  clause). — The  believer's  portion.  I.  Show  the  validity  of  his  claim  : 
"  my."  1.  A  gift  by  covenant :  Heb.  viii.  10 — 13.  2.  Involved  in  joint  heirship 
with  Christ :  Rom.  viii.  17.  3.  Confirmed  by  the  experience  of  faith.  II.  Survey, 
the  superlative  value  of  his  possession :  "  The  Lord."  1.  Absolutely  good. 
2.  Infinitely  precious.  3.  Inexhaustibly  full.  4.  Everlastingly  sure.  III.  Suggest  a 
method  of  deriving  the  greatest  present  advantage  from  it.  1.  Meditate  much  upon 
God,  under  the  conviction  that  he  is  your  portion.  2.  Carry  all  cares  to  him,  and 
cast  every  burden  on  him.  3.  Refer  every  temptation  to  the  word  of  his  law, 
and  every  doubt  to  the  word  of  his  promise.  4.  Draw  largely  upon  his  riches  to 
meet  every  need  as  it  arises. — John  Field,  1882. 

Verses  57,  58. — The  believer's  estate,  profession,  and  petition. 

Verse  58. — The  soul's  sunshine.  I.  God's  favour  the  one  thing  needful. 
II.  Whole-heartedness  the  one  mode  of  entreating  it.  III.  Covenant  mercy  the 
one  plea  for  obtaining  it. — C.  A.  D. 

Verse  58. — We  may  learn  how  a  seeker  may  come  to  enjoy  saving  favour,  by  a 
careful  study  of — I.  The  Profession  :  "  I  intreated  thy  favour  with  my  whole  heart." 
1.  What  he  did  :  "  I  intreated."  Heb.  "  I  painfully  sought  thy  face."  Earnest 
desire.  Importunate  supplication.  Painful  sorrow  for  sin.  2.  How  he  did  it : 
"  With  my  whole  heart."  The  intellect,  affections,  will,  all  engaged  and  concen 
trating  effoit.  Otherwise,  seeking  is  solemn  trifling.  This  only  worthy  of  our 
purpose,  pleasing  to  God,  and  successful.  3.  The  evidence  that  we  are  doing  it. 
Frequent  prayer,  searching  the  word,  often  enquiring.  The  first  and  main  business 
— Giving  up  for  Christ.  II.  The  Petition:  "Be  merciful  unto  me."  1.  God's 
favour  to  be  expected  on  the  terms  of  mercy  only.  2.  Happily,  this  is  a  prayer 
every  sinner  can  and  should  use.  3.  Blessedly  true  it  is,  that  it  never  fails.  III.  The 
Plea  :  "  According  to  thy  word."  1.  A  plea  that  cannot  be  gainsaid  is  a  great 
thing  in  an  entreaty.  2.  The  promise  of  God  is  just  such  a  plea.  3.  Seek  it  out, 
lay  hold  of  it,  and  urge  it. — J.  F. 

Verse  59. — I.  Self-examination  :  "  I  thought  on  "  my  private  "  ways  " — my 
social  ways — my  sacred  ways — my  public  ways.  II.  Its  advantages  :  "  And  turned 
my  feet,"  etc. — G.  R. 

Verse  59. — I.  Unthinking  and  straying.     II.  Thinking  and  turning. — C.  A.  D. 

Verse  59. — I.  Conviction.     II.  Conversion. — W.  D. 

Verse  59. — Thinking  on  our  own  ways.     Enquire,  I.  Why  so  generally  neglected  ? 

I.  Want   of  courage.     2.  Occupied  too  much.     3.  Unpleasant,  and  therefore  the 
chief  care  of  many  is  to  banish  it.     II.  When  is  it  wisely  conducted  ?      1.  When 
honestly   engaged   in.     2.  When    thoroughly    carried   out.     3.  When    Scripture   is 
made  the  referee  and  standard.     4.  When  Divine  help  is  sought.     III.  What   end 
will  it  serve  ?     1.  Turn  us  from  our  own  ways  with  shame  and  penitence.     2.  Turn 
us  to  God's  testimonies  with  earnestness,  reverence,  and  hopefulness. — J.  F. 

Verse  59. — I.  Right  thinking  :  "  I  thought  on  my  ways."  1.  That  this  thought 
upon  his  ways  caused  the  Psalmist  dissatisfaction  is  evident.  2.  Right  thinking 
upon  our  ways  will  suggest  a  practical  change.  3.  The  retrospect  we  take  of  our 
life  should  suggest  that  any  turn  we  make  should  be  Godward  :  "  Unto  thy 
testimonies."  4.  Right  thinking  also  suggests  that  such  a  turning  is  possible. 

II.  Right    turning.     The     turn     was— 1.  Complete.     2.   Practical.     3.   Spiritual. 


PSALM    ONE    HUNDRED    AND    NINETEEN.  457 

4.  Immediate.  5.  It  must  be  a  divine  work.  See  "Spurgeon's  Sermons,"  No.  1181 : 
"  Thinking  and  Turning." 

Verse  60. — The  dangers  of  delay.     The  reasons  for  prompt  action. 

Verse  60. — A  sermon  to  loiterers.  I.  Reflection.  Keeping  God's  commandments 
is  my  duty  ;  is  my  welfare.  Commandments  delayed  may  be  never  kept.  Delay 
is  in  itself  disobedience.  Alacrity  is  the  soul  of  obedience.  II.  Resolve.  I  will 
make  haste  and  delay  not. — C.  A.  D. 

Verse  60.— I.  Quick.     II.  Sure.—  W.  D. 

Verse  60. — Procrastination  considered  in  its  most  important  application  ;  that 
Is,  to  religion.  I.  This  procrastination  is  irrational.  II.  It  is  unpleasant,  disagree 
able,  painful.  II.  It  is  disgraceful.  IV.  It  is  sinful,  and  that  is  the  highest  degree. 
V.  It  is  dangerous. — John  Angell  James. 

Verse  61. — I.  Spiritual  highway-robbery.  II.  The  traveller  keeping  his  road. 
Or,  what  enemies  can  do,  and  what  they  cannot  do. 

Verse  62. — I.  The  duty  of  gratitude  :  "  give  thanks."  II.  The  subject  for 
gratitude  :  "  thy  righteous  judgments."  III.  The  season  for  gratitude  :  at  night 
as  well  as  in  the  day. — G.  R. 

Verse  62.— Up  in  the  night.  Singing  in  the  night.  Reasons  for  such  singular 
conduct. 

Verse  62. — The  nightingale.  I.  A  natural  association  of  thought  :  "  midnight  " 
and  "  judgments."  Exod.  xii.,  etc.  II.  An  incongruous  association  of  feeling  : 
"  thanks  "  and  "  judgments."  III.  A  full  justification  of  this  apparent  incongruity  : 
"thanks  because  of  thy  righteous  judgments."  IV.  A  vigorous  performance  of  an 
incumbent  duty  :  "  at  midnight  I  will  rise  to  give  thanks."— C.  A.  D. 

Verse  63. — I.  True  religion  is  friendly.  II.  Our  friendliness  should  be  catholic. 
II.  Our  friendliness  should  be  discriminating.  IV.  Such  friendliness  is  most  useful. 

Verse  63. — Of  good  and  bad  company.  How  to  avoid  the  one,  and  improve 
the  other.  See  W.  Bridge's  Sermon,  in  his  works,  vol.  v.,  p.  90.  Tegg's  edition, 
1845. 

Verse  63. — The  believer's  choice  of  companions.  I.  Ought  to  be  decided  by 
their  piety  :  "  Them  that  fear  thee."  II.  Is  directed  by  their  conduct  :  "  Them 
that  keep  thy  precepts."  III.  Should  be  extended  as  far  as  possible:  "All." 

IV.  Involves  reciprocal  obligation  :    "  I  am  a  companion." — J.  F. 

Verse  64. — The  sum  and  substance  of  this  verse  will  be  comprised  in  these  five 
propositions  : — I.  That  saving  knowledge  is  a  benefit  that  must  be  asked  of  God. 
II.  That  this  benefit  cannot  be  too  often  or  sufficiently  enough  asked  :  it  is  his 
continual  request.  III.  In  asking,  we  are  encouraged  by  the  bounty  or  mercy  of 
God.  IV.  That  God  is  merciful  all  his  creatures  declare.  V.  That  his  goodness 
to  all  his  creatures  should  confirm  us  in  hoping  for  saving  grace  or  spiritual  good 
things — T.  Manton. 

Verse  64. — I.  Observations  in  the  school  of  nature.  II.  Supplications  to  enter 
the  school  of  grace. 

Verse  64. — The  mercy  of  God  in  nature  and  his  mercy  as  revealed  in  the  word. 

I.  The  one  excellent ;    the  other  super-excellent.     II.  The  one  easily  given  ;    the 
other  coming  through  a  great  sacrifice.     III.  The  one  may  be  enjoyed,  and  even 
increase   condemnation  ;    the  other,   if  enjoyed,   is   sure   salvation.     IV.  The  one 
should  lead  to  repentance  ;  the  other  is  specially  adapted  for  the  penitent's  restoration 
to  holiness. — J.  F. 

Verse  65. — The  servant  giving  his  master  a  character  ;  or,  experience  tallying 
with  Scripture  :  two  fruitful  themes. 

Verse  65. — I.  Experience  confirmed  by  the  word.  II.  The  word  confirmed  by 
experience. — G.  R. 

Verse  65. — A  servant's  story.     I.  Although  he  knew  my  faults  he  engaged  me. 

II.  Although  I  am  so  far  beneath  him,  yet  he  familiarly  teaches  me.     III.  Although 
I  am  always  ailing,  he  is  very  kind  to  me  in  my  afflictions.     IV.  Although  I  am 
one  of   the  meanest  of  his   servants,   he  permits   me  to   feast    at  his   own   table. 

V.  Although  I  do  little  work,  he  will  pay  me  good  wages.     VI.  Although  I  am  to 
have  such  great  wages,  I  have  very  many  perquisites.     VII.  Although  my  Master 
is  all  this  to  me  (can  you  believe  it  ?)  I  murmur  and  repine  at  him  if  he  crosses  me 
in  anything.     Application  : — 1.    Does    not    the    word    "  servant "    sound    like    a 

misnomer  ? — "  not  servants but  I  have  called  you  friends."     2.  Though  he 

calls  me  "  friend,"   I  shall  never  cease  to  call  him  "  Master." — Richard  Andrew 
Griffin,  in  "Stems  and  Twigs." 


458  EXPOSITIONS    OF    THE    PSALMS. 

Verse  66. — I.  Singular  faith :  "  I  have  believed  thy  commandments." 
II.  Special  petition  based  upon  it :  "  Teach  me." 

Verse  66. — The  value  of  a  good  judgment  to  sound  knowledge.  I.  It  carefully 
discriminates  between  truth  and  error.  II.  It  puts  each  truth  in  its  proper  relation 
to  other  truths.  III.  It  holds  every  truth  firmly,  but  has  the  greater  care  for  the 
more  important.  IV.  It  rather  avoids  the  curious  and  the  speculative,  but  really 
loves  the  plain  and  useful.  V.  Knowing  that  truths  are  rightly  held  only,  when 
applied,  it  turns  all  to  practical  account.  VI.  Knowing  also,  that  good  food  may, 
under  some  circumstances,  become  poisonous,  it  is  careful  in  its  selection  and  use 
of  truths. — J.  F. 

Verse  67. — I.  The  dangers  of  prosperity.  II.  The  benefits  of  adversity. 
— G.  R. 

Verse  67. — The  restraining  power  of  affliction. 

Verses  67,  71,  75. — Affliction  thrice  viewed  and  thrice  blessed.  I.  Before  affliction  : 
straying.  II.  In  affliction  :  learning.  III.  After  affliction  :  knowing. — C.  A.  D. 

Verse  68. — The  double  plea  for  a  choice  blessing.  The  goodness  of  God  the 
hope  of  our  ignorance. 

Verse  68. — "Thou  art  good  and  doest  good."  The  nature  and  work  of  God  are 
manifest  in  nature,  providence,  grace,  and  glory.  They  are  morally  good  ;  bene 
ficially  good  ;  perfectly  good  ;  immeasurably  good  ;  immutably  good  ;  experimentally 
good  ;  satisfactorily  good. — W.  J. 

Verse  68  (first  clause). — A  sermon  on  God's  goodness.  I.  The  perfectness  of  it. 
II.  The  proofs  of  it.  III.  The  power  it  should  have  over  us. — J.  F. 

Verse  69. — Whole-hearted  obedience  the  best  solace  under  slander  ;  the  best 
answer  to  it ;  and  the  best  way  of  converting  the  slanderers. 

Verse  70. — I.  Fatty  degeneration  of  the  heart.  II.  Thorough  regeneration  of 
the  heart. 

Verse  70. — A  fatty  heart.  I.  The  diagnosis  of  the  disease.  II.  Its  symptoms. 
Pride  ;  no  delight  in  God,  nor  in  his  law ;  dislike  to  his  people  ;  readiness  to  lie  : 
ver.  69.  III.  Its  fatal  character.  IV.  Its  only  cure.  Psa.  li.  10  ;  Ezek.  xxxvi.  26. 
— C.  A.  D. 

Verse  71. — I.  David  knew  what  was  good  for  him.  II.  David  learned  what  is 
good  essentially.  Active  obedience  is  learned  by  passive  obedience. 

Verse  71. — Affliction  an  instructor.  I.  Never  welcomed  :  "  Have  been." 
II.  Often  impatiently  endured.  III.  Always  gratefully  remembered :  "  It  is 
good,"  etc.  IV.  Efficient  for  a  perverse  scholar  :  "  That  I  might  learn."  V.  Indis 
pensable  in  the  education  of  all. — J.  F. 

Verse  71. — The  school  of  affliction.     I.  The  reluctant   scholar   sent  to   school. 

II.  The    scholar's   hard   lesson.      III.    The  scholar's   blessed  learning.      IV.    The 
scholar's  sweet  reflection. — C.  A.  D. 

Verse  72. — The  advantages  of  riches  Jar  excelled  by  the  blessings  of  the  word. 

Verse  72. — A  valuation.  I.  The  saints'  high  estimate  of  God's  law.  II.  Show 
when  it  was  formed  :  in  affliction  :  ver.  71.  III.  Vindicate  its  truth — by  illustrating 
the  hollo wness  of  riches,  and  the  satisfaction  found  in  godliness. — C.  A.  D. 

Verse  72. — The  word,  better  than  gold  and  silver.  I.  It  gives  what  gold  and 
silver  cannot  purchase.  II.  Without  what  it  gives,  gold  and  silver  may  be  a  curse. 

III.  Without  gold  and  silver,  it  may  yield  its  treasure  more  freely  and  fully  than 
with  them.     IV.  The  word  and  what  it  gives  shall  rejoice  the  heart  when  gold 
and  silver  shall  be  useless  to  their  disappointed  worshippers. — J.  F. 

Verse  72. — "The  law  of  thy  mouth  is  better,"  etc.  I.  It  is  more  refining,  and 
makes  me  a  better  man.  II.  It  is  more  enriching,  and  makes  me  a  wealthier  man. 
III.  It  is  more  distinguishing,  and  makes  me  a  greater  man.  IV.  It  is  more 
sustaining,  and  makes  me  a  stronger  man.  V.  It  is  more  preserving,  and  makes 
me  a  safer  man.  VI.  It  is  more  satisfying  and  makes  me  a  happier  man.  VII.  It 
is  more  lasting,  and  belter  suited  to  me  as  an  immortal  man. — W.  J. 

Verse  73. — I.  Consider  the  Lord's  great  care  in  our  creation.  II.  See  in  it  a 
reason  for  his  perfecting  the  new  creation  writhin  us.  III.  Observe  the  method  of 
tliis  perfecting. 

Verse  74. — I.  The  encouraging  influence  of  good  men  upon  others.  II.  The 
instructive  influence  of  others  upon  them. — G.  R. 

Verse  74. — Converse  with  a  tried  but  steadfast  believer  is  a  source  of  gladness 
to  the  children  of  God.  I.  He  has  a  thrilling  tale  of  experience  to  tell.  II.  He 
has  valuable  counsels  and  cautions  to  give.  III.  He  is  a  monument  of  God's 


\ 


PSALM    ONE    HUNDRED    AND    NINETEEN.  459 

faithfulness,  confirming  the  hope  of  others.  IV.  He  is  an  epistle  of  Christ,  written 
expressly  to  illustrate  the  preciousness  and  the  power  of  the  gospel. — J.  F. 

Verse  75. — Experimental  knowledge :  positive,  personal,  glorifying  to  God, 
consoling  to  the  saints. 

Verse  76. — Comfort.  I.  May  be  a  matter  of  prayer.  II.  Is  provided  for  in  the 
Lord.  III.  Is  promised  in  the  word.  IV.  Is  of  great  value  to  the  believer. 

Verse  76. — I.  The  need  of  comfort.  II.  The  source  of  comfort :  "  Thy  merciful 
kindness  "  III.  The  rule  of  comfort :  "  According  to  thy  word." — G.  R. 

Verse  77. — I.  Visitors  invited.  II.  Boon  expected.  III.  Welcome  guaranteed  : 
"  for  thy  law,"  etc. 

Verse  77. — Divine  life — it  is  born,  sustained,  increased,  by  God's  tender  mercies. 
— W.  W. 

Verse  78. — I.  A  hard  thing — to  make  the  proud  ashamed.  II.  A  cruel  thing — 
"  they  dealt  perversely  with  me,"  etc.  III.  A  wise  thing — "  but  I  will  meditate," 
etc. 

Verse  79. — Restoration  to  church  fellowship.  I.  Good  men  may  be  in  such 
a  case  as  to  need  to  be  restored.  II.  They  should  not  be  ashamed  to  seek  it. 
III.  They  should  pray  about  it. 

Verse  79. — Select  society.  I.  Sociableness  is  an  instinct  of  human  nature. 
II.  Sociableness  is  helpful  to  a  wholesome  Christian  life.  III.  The  choice  of  society 
should  be  a  subject  of  prayer. — C.  A.  D. 

Verse  80. — I.  David's  prayer  for  sincerity — that  his  heart  might  be  brought 
to  God's  statutes,  and  that  it  might  be  sound  in  them,  not  rotten  or  deceitful. 
II.  His  dread  of  the  consequences  of  hypocrisy:  "that  I  be  not  ashamed."  Shame 
is  the  portion  of  hypocrites,  here  or  hereafter. — M.  Henry. 

Verse  80. — I.  The  heart  in  religion.  II.  The  necessity  of  its  being  sound  in 
It.  III.  The  result  of  such  sound-heartedness. 

Verse  81. — Text  suitable  for  a  missionary  sermon.  I.  The  condition  of  the 
heathen  world,  enough  to  make  the  Christian  faint  for  the  salvation  of  God  to  visit 
it.  1.  The  grossness  of  its  darkness.  2.  Its  wide  area.  3.  Its  long  continuance. 
4.  The  limited  character  and  effort  of  mission  labour.  5.  The  opposing  influences. 
II.  This  condition,  though  exceedingly  sad,  is  not  hopeless.  Because — 1.  Of  the 
intention,  adaptation,  and  universal  call  of  the  gospel.  2.  Of  Christ's  commission 
to  his  church.  3.  Of  the  compassionate  character  of  the  spiritually  enlightened, 
produced  by  their  faith  in  the  word.  4.  Of  the  prophecies  and  promises.  Thus, 
there  is  hope  in  the  word.  III.  If  Christians  are  fainting  for  the  salvation,  but 
hoping  in  the  word,  their  interest  in  mission  work  will  be  intense,  and  will  show 
itself.  1.  In  earnest  prayer  for  more  labourers,  and  greater  results.  2.  In  devoting 
themselves,  if  possible,  to  the  work.  3.  In  free  and  generous  giving,  to  help  on  the 
work. — J.  F. 

Verse  81. — "My  soul  fainteth,"  etc.  Men  faint  for  health,  provision,  rest, 
promotion,  success,  and  in  some  instances  for  salvation.  David  fainted.  I.  For 
his  own  salvation.  1.  From  guilt :  "  Deliver  me  from  all  my  transgressions  ;  " 
"  from  bloodguiltiness."  2.  From  defilement :  "  Create  in  me  a  clean  heart." 
"  Wash  me."  3.  From  formality  :  "  Let  the  words  of  my  mouth,"  etc.  4.  From 
darkness  :  "  Why  hidest  thou  thyself  ?  "  "  Lift  up,"  etc.  "  Say  unto  my  soul," 
etc.  5.  From  unhappiness  :  "  Out  of  the  depths,"  etc.  II.  For  the  salvation  of 
others.  1.  He  talked  about  it:  "Time  for  thee  to  work,  Lord."  2.  He  prayed 
for  it :  "  Oh  that  the  salvation."  etc.  "  Let  thy  work,"  etc.  "  God  be  merciful 
unto  us  :  "  "  Save  now,  I  beseech  thee."  3.  He  laboured  for  it :  "I  will  make 
mention  of  thy  righteousness  :  "  "  I  will  teach  transgressors  thy  ways." — W.  J. 

Verse  81. — I.  Eagerness  of  expectation.  II.  Energy  of  hope.  III.  Establish 
ment  of  promise  :  "  in  thy  word." 

Verse  81. — "Salvation,"  in  Scripture,  hath  divers  acceptations  :  it  is  put — 
1.  For  that  temporal  deliverance  which  God  giveth,  or  hath  promised  to  give  to 
his  people  :  so  it  is  taken.  Exod.  xiv.  13.  2.  For  the  exhibition  of  Christ  in  the 
flesh.  Ps.  xcviii.  2,  3  ;  Luke  ii.  29,  30.  3.  For  the  benefits  which  we  have  by 
Christ  on  this  side  of  heaven  ;  as  the  pardon  of  sin,  and  the  renovation  of  our  natures. 
Matt.  i.  21;  Titus  iii.  5;  Ps.  li.  12.  4.  For  everlasting  life:  "Receiving  the  end 
of  your  faith,  even  the  salvation  of  your  souls  "  (1  Pet.  i.  9) ;  meaning  thereby 
our  final  reward. — T.  A/an/on. 

Verse  81.— I.  Faint.     II.  Pursuing.— W.  D. 

Verse  82.— Answer  to  the  enquiry — "  When  wilt  thou  comfort  me  ?  "     1.  When 


460  EXPOSITIONS    OF    THE    PSALMS. 

your  grief  has  answered  its  purpose.  2.  When  you  believe.  3.  When  you  leave 
sin.  4.  When  you  obey.  5.  When  you  submit  to  my  will.  6.  When  you  seek 
my  glory. 

Verse  82. — I.  How  longingly  the  believer  turns  to  God  for  comfort  in  his  affliction  : 
"When  wilt  thou  comfort  me?"  II.  How  intently  he  gazes  upon  the  Divine 
promises  :  "  My  eyes  fail  for  thy  word."  III.  How  the  weariness  of  waiting  cannot 
wear  out  his  patience,  while  hope  increases  his  importunity  :  "  When  wilt  thou  ?  " 
— J .  F. 

Verse  82. — The  pleading  of  the  eyes.  I.  How  the  eyes  speak.  By  "  expression  " 
of  the  moods  of  the  soul,  as— longing,  Isa.  viii.  17  ;  faith,  Isa.  xlv.  22  ;  Heb.  xii.  2  ; 
expectation,  Ps.  v.  3  ;  Phil.  iii.  20  ;  Tit.  ii.  13  ;  love,  2  Cor.  iii.  18  ;  John  i.  14. 

II.  What  the  eyes  say.     "  When  wilt  thou  comfort  me  ?     Brushing  aside  all  other 
comforters,  thou  art  my  sun  :   my  life  :   my  love  :   my  all."     III.  How  the  pleading 
eyes  shall  meet  the  responsive  Eye  of  the  Lord  :    Heb.  ix.  18.     In  the  look  of  the 
recognition  of  grief,  Ex.  ii.  25  ;   in  the  look  of  pardon,  Luke  xxiii.  61  ;   of  strength- 
giving,  Jud.  vi.  14  ;    of  complacent  love,  Isa.  Ixvi.  2. — C.  A.  D. 

Verse  83.— I.  The  outward  man  in  ill  case.  II.  Character  blackened.  III.  Con 
stantly  exposed  to  discomfort.  IV.  Contents  maturing. 

Verse  83. — "A  bottle  in  the  smoke."  I.  God's  people  have  their  trials.  1.  From 
the  poverty  of  their  condition.  2.  Our  trials  frequently  result  from  our  comforts. 
3.  The  ministry  hath  made  much  smoke  with  it.  4.  The  poor  bottle  in  the  smoke 
keeps  there  for  a  long  time,  till  it  gets  black.  II.  Christian  men  feel  their  troubles  ; 
they  are  like  "  bottles  "  in  the  smoke.  1.  The  trial  that  we  do  not  feel  is  no  trial 
at  all.  2.  Trials  which  are  not  felt  are  unprofitable  trials.  A  bottle  in  the  smoke 
gets  very  black,  becomes  very  useless,  is  an  empty  bottle.  III.  Christians  do  not,  in 
their  tioubles,  forget  God's  statutes  of  command,  the  statutes  of  promise.  Why 
was  it  that  David  still  held  fast  by  God's  statutes  ?  1.  He  was  not  a  bottle 
in  the  fire,  or  he  would  have  forgotten  them.  2.  Jesus  Christ  was  in  the  smoke 
with  him,  and  the  statutes  were  in  the  smoke  with  him  too.  3.  The  statutes 
were  in  the  soul,  where  the  smoke  does  not  enter. — From  "Spurgeon's  Sermons," 
No.  71. 

Verse  84. — A  solemn  question  pointing  to  the  shortness  of  life,  the  severity  of 
sorrow,  the  necessity  of  industry,  the  nearness  of  the  reward. 

Verse  85. — Pits  ;    or,  the  secret  schemes  of  wicked  men  against  the  godly. 

Verse  86  (last  clause). — A  prayer  for  all  occasions.  See  the  many  cases  in  which 
it  is  used  in  Scripture. 

Verse  87. — I.  What  the  good  man  loses  by  gaining.  II.  Wfhat  he  gains  by 
losing. — G.  R. 

Verse  87. — I.  "Almost,"  but  not  altogether.  II.  The  saving  clause:  "  I  forsook 
not  thy  precepts." 

Verse  87. — Passing  through  fires,  and  the  asbestos  covering. 

Verse  88. — I.  New  life  is  the  cause  of  new  obedience.  II.  New  obedience  is 
the  effect  of  new  life. — G.  R. 

Verse  88. — Quickening.     I.  Our  greatest  need.     II.  God's  most  gracious  boon. 

III.  The  guarantee  of  our  steadfastness  ;   and  so,  IV.  The  promotor  of  God's  glory. 
Verse  88. — 1.  He  closes  with  a  frequent  petition  :  "Quicken  thou  me — make  me 

alive."  All  true  religion  consists  in  the  LIFE  of  God  in  the  SOUL  of  man.  2.  The 
manner  in  which  he  wishes  to  be  quickened  :  "After  thy  lovingkindness."  He  wishes 
not  to  be  raised  from  the  death  of  sin  by  God's  thunder,  but  by  the  loving  voice  of  a 
tender  Father.  3.  The  effect  it  should  have  upon  him  :  "So  shall  I  keep  the  testimony 
of  thy  mouth."  Whatever  thou  speakest  I  will  hear,  receive,  love,  and  obey. — Adam 
Clarke. 

Verses  89 — 92. — The  Psalmist  here  tells  us  the  prescription  which  soothed  his 
pains  and  sustained  his  spirits.  Here  we  have  strong  consolation.  I.  In  certain 
facts  which  he  remembered.  1.  The  eternal  existence  of  God.  2.  The  immutability 
of  his  word.  3.  The  faithfulness  of  the  fulfilment  of  that  word.  4.  The  perpetuity 
of  the  word  in  nature.  5.  The  perpetuity  of  the  word  in  experience.  II.  The 
delights  which  he  experienced  in  the  time  of  his  trouble.  In  bereavements  ;  when 
everything  seemed  shifting  and  inconstant ;  when  his  own  faith  failed  him  ;  when 
all  helpers  failed  him  ;  he  fell  back  upon  the  eternal  settlements  :  "  O  Lord,  thy 
word  is  settled,"  etc.  See  "  Spurgeon's  Sermons,"  No.  1656  :  "  My  Solace  in  my 
Affliction." 

Verse  89. — Eternal  settlements,  or,  heavenly  certainties. 


PSALM    ONE    HUNDRED    AND    NINETEEN.  461 

Verse  89. — God's  eternal  calm  (In  contrast  with  earth's  mutations)  imaged  in 
the  starry  heavens. —  William  Bickle  Hayncs,  1882. 

Verse  89. — Consider,  I.  The  term,  "  thy  word."  1.  A  word  is  a  revealed  thought. 
The  Scriptures  are  just  this  :  the  thoughts  and  purposes  of  God  made  intelligible 
to  man.  2.  But  a  "  word  "  also  marks  specially  unity  (it  is  one  word)  and  wholeness 
or  completeness,  a  word,  not  a  syllable.  The  Scriptures  are  one  and  complete. 

II.  The  statement,  "  for  ever  settled  in  heaven."     1.  "  Settled  in  heaven  "  before 
it  came  to  earth ;  therefore  it  could  come  as  a  continuous  unfolding,  through  various 
dispensations,  without   the  shadow  of   hesitation  or   contradiction    manifest  in  it. 
2.  Abides   "  settled   in   heaven,"   for   its   central  revelation  ;    the   atonement  is   a 
completed  fact,  and  Christ  is  now  in  heaven  a  perfected  Saviour  ;   thus  the  word  is 
unalterable.     3.  "  For  ever  settled  in  heaven."     Not  only  because  God  in  heaven  is 
of  one  mind  and  cannot  be  turned  ;  but  because  righteousness  itself,  the  righteous 
ness  of  heaven,  demands  that  an  atonement  by  suffering   shall  be  fully  and  ever 
lastingly  answered  by  its  due  reward.     III.  The  lessons.     1.   If  settled  in  heaven, 
men  on  earth  can  never  unsettle  it.     2.  The  wicked  may  not  indulge  a  future  hope 
arising  from  any  new  dispensation  beyond  the  grave  ;    God's  present  word  to  us 
cannot  then  be  unsettled.     3.  The  godly  may  rely  on  a  settled  word  amidst  the 
unsettled  experiences  and  feelings  incident  to  earth. — J.  F. 

Verse  90. — The  stability  of  the  earth  a  present  picture  of  everlasting  faithfulness. 

Verses  90,  91. — Consider,  I.  The  steadfastness  of  nature  as  dependent  upon  the 
divine  decree  :  "  according  to  thy  ordinances."  II.  The  subserviency  of  nature 
to  the  divine  will  :  "  for  all  are  thy  servants."  III.  The  fixedness  of  nature's 
laws,  together  with  their  subserviency  to  God's  purposes,  as  a  confirmation  of  the 
Christian's  faith  in  the  written  word,  in  the  care  of  a  divine  providence,  and  in  the 
sureness  of  spiritual  and  heavenly  things.  "  Thy  faithfulness  is,"  etc. — J.  F. 

Verse  91. — Our  starry  monitors.  They  teach  us,  I.  To  serve  :  though  we 
cannot  shine  with  their  brightness.  II.  To  do  all  with  strict  regard  to  God's  will. 

III.  To  "  continue  " — "  according  to  thine  ordinances." — W.  B.  H. 

Verse  91. — The  service  of  nature.  I.  Universal  :  "  all  are  thy  servants." 
II.  Obedient  :  "  according  to  thy  ordinances."  III.  Perpetual  :  "  they  continue." 

IV.  Derived  :    "  thou  hast  established  the  earth." 
Verse  92. — The  sustaining  power  of  joy  in  God. 

Verse  92. — The  word  of  God  as  a  sustaining  power  amid  the  greater  sorrows 
of  life.  I.  Its  necessity.  1.  For  want  of  it,  men  have  become  drunkards  to  drown 
their  sorrows,  have  become  suicides  because  life  was  unbearable,  have  become 
broken  and  hopeless  because  they  had  no  strength  to  struggle  against  misfortune, 
have  become  atheists  in  creed  as,  alas,  they  were  before  in  practice  ;  all,  in  fact, 
become  subject  to  sorrow's  worst  bitterness  and  calamity's  worst  effects.  2.  Nothing 
can  supply  the  place  of  God's  word.  Nature  throws  no  light  on  the  mystery  of 
suffering.  Human  philosophy  is  at  best  cold  comfort,  and  when  most  needed  most 
fails.  II.  Its  efficiency.  Proved — 1.  In  the  experience  of  those  who  have  tried 
it.  2.  By  the  character  of  its  promises.  3.  By  the  discovery  it  makes  of  a  beneficent 
providence  working  through  calamity  and  sorrow.  4.  By  the  revelation  it  gives 
of  the  pity  of  God  and  the  sympathy  of  Christ.  5.  By  its  record  of  the  "  Man  of 
sorrows,"  who  through  suffering  wrought  out  man's  salvation,  and  entered  into 
glory.  6.  By  its  teaching  concerning  the  Incarnate  Word  ;  thus  showing  a  suffering 
God,  which  may  well  be  a  solace  to  suffering  men.  7.  By  displaying  the  glory  of 
heaven  and  the  eternal  felicity  awaiting  those  who  overcome  through  the  blood 
of  the  Lamb. — J.  F. 

Verse  92. — The  Godly  Man's  Ark  ;   or,  City  of  Refuge  in  the  day  of  his  Distress. 

Discovered  in  divers  (five)  Sermons  ....  By  Edmund  Calamy,  B.  D Eighteenth 

edition.     1709.     12mo. 

Verse  92. — We  have  here  set  before  us  by  the  Psalmist,  I.  The  case  which  he 
had  been  in,  and  which  he  now  refers  to — one  sad  and  sinking.  He  was  under  such 
affliction  that  he  was  ready  to  perish  ;  which  seems  to  include  inward  and  outward 
trouble  at  once  ;  trials  without  and  pressure  within.  II.  What  it  was  that  gave 
him  relief,  and  this  when  nothing  else  could,  etc.,  the  law  of  God.  III.  How  he 
looked  back  upon  this  relief  received,  namely,  with  thankfulness  to  God,  to  whom 
he  speaks,  and  records  it  for  the  encouragement  and  direction  of  others  :  "  Unless 
thy  law  had  been  my  delights,  I  should  then  have  perished  in  mine  affliction. "- 
Daniel  Wilcox,  1676—1733. 

Verse  92.— The   life-buoy.     Under  the  form  of   the  narrative  of  a  shipwrecked 


462  EXPOSITIONS    OF    THE    PSALMS. 

mariner,  describe  the  experience  of  the  soul  struggling  in  the  sea  of  affliction  ; 
almost  overwhelmed  :  yet  buoyed  up  over  each  successive  billow  :  and  finally  saved 
by  clinging  to  the  Word  of  God. — C.  A.  D. 

Verse  92. — The  Psalmist's  shudder  at  recollected  danger.  I.  Sore  peril : 
affliction  tending  to  despair  and  ruin.  II.  Fearful  crisis  :  "  then."  III.  Many- 
handed  help  :  "  thy  law  my  delights."— W.  B.  H. 

Verse  93. — Experience  fixes  the  word  upon  the  memory. 

Verse  93. — I.  A  good  resolve  :  "  I  will  never  forget  thy  precepts."  1.  The 
precepts  are  worth  remembering.  2.  Safety  lies  in  remembering  them.  3.  Fidelity 
to  God  cannot  be  without  remembering  them.  4.  Not  to  remember  them  is  shameful 
ingratitude.  II.  An  excellent  reason  for  making  it :  "  For  with  them  thou  hast 
quickened  me."  1.  A  reason  founded  upon  personal  experience  :  "  me."  2.  A 
reason  appreciative  of  the  benefit  received  :  "  quickened."  3.  A  reason  indicative 
of  gratitude  to  God  :  "  thou." — J.  F. 

Verse  93. — "  Never  forget  "  ;  an  often-uttered  phrase.  Here  golden.  I.  Some 
thing  that  could  not  be  forgotten  :  life  and  pardon  received.  How  could  it  ? 

II.  Something  that  should  not  be  forgotten:  the  precious  instrumentality. — W.  B.H. 
Verse  93. — I.  The  instrumental  power  of  truth.     1.  Used  by  God  in  our  regenera 
tion  :  James  i.  18  ;  Ps.  xix.  7.     2.  Used  in  our  liberation  :  John  viii.  32.     3.  Used 
in  our  sanctification  :    John  xvii.   7.     II.  Our  consequent  affection  for  it.    We 
cannot  forget.     1.  Our  past  obligations  to  it.     2.  Our  present  dependence  upon 
it.     3.  Our  future  needs  of  it.— W.  W. 

Verse  94. — 1.  David  claims  relation  to  God  :  "  I  am  thine  " — devoted  to  thee, 
and  owned  by  thee,  thine  in  covenant.  2.  He  proves  his  claim  :  "  I  am  thine,  save 
me  ;  for  I  have  sought  thy  precepts  "  ;  i.e.,  I  have  carefully  enquired  concerning 
my  duty,  and  diligently  endeavoured  to  do  it.  3.  He  improves  his  claim  :  "  I 
am  thine,  save  me."  Save  me  from  sin,  save  me  from  ruin. — M.  Henry. 

Verse  94. — I.  A  great  prayer  :  "  Save  me."  II.  A  grand  prayer  :  "  I  am 
thine."  III.  A  gracious  experience  :  "  I  have  sought,"  etc. 

Verse  94. — I.    Relation  :     "  I    am    thine."     II.    Preservation  :      "  save    me." 

III.  Obligation  :    "  I  have  sought,"  etc. — G.  R. 

Verse  94. — God's  child  humbly  points  out  to  him  his  responsibility  :  "  I  am 
thine."  II.  Ventures  to  urge  his  own  sincerity  :  he  has  at  least  "  sought." 
III.  With  these  two  hands  extended,  he  utters  a  sharp  cry  for  help  :  "  save  me." — 
W.  B.  H. 

Verse  94. — Multum  in  parvo.  I.  A  profession.  II.  A  prayer.  III.  A  plea. — 
C.  A.  D. 

Verse  94. — I.  God's  interest  in  us.     II.  Our  interest  in  God. — W.  D. 

Verse  94. — The  characteristics  of  personal  religion.  I.  Personal  devotedness 
to  God  :  "  I  am  thine."  II.  Personal  obedience  rendered  :  "  I  have  sought  thy 
precepts."  III.  Personal  expectation  cherished  ;  "  save  me."- — J.  F. 

Verse  94. — The  courage  obedience  gives.  I.  It  emboldens  us  to  a  firm  assurance  : 
"  I  am  thine,  for  I  have,"  etc.  1.  We  become  God's  by  faith  alone.  2.  But  the 
assurance  of  being  his  cannot  exist  without  obedience  ;  obedience  proves  the  faith 
to  ourselves  ;  satisfies  us  concerning  grace  received.  3.  Poor  obedience  always 
interferes  with  assurance.  II.  It  emboldens  us  to  pray,  and  in  prayer  :  "  Save 
me."  1.  The  Christian's  prayers  are  only  of  faith  and  offered  in  faith.  2.  Yet 
disobedience  makes  him  shrink  from  approaching  God  in  prayer,  and  renders  him 
feeble  in  petitioning.  3.  Obedience  is  humble  but  bold.  The  middle  clause  of  the 
text  applies  equally  to  the  first  and  third  clauses. — J.  F. 

Verse  95. — Wicked  men  patient  in  carrying  out  their  evil  designs.  Good  men 
patient  in  considering  the  ways  of  the  Lord. 

Verse  95. — The  hatred  of  the  wicked  towards  the  righteous.  I.  Show  that  it 
ever  has  been,  and  still  is.  1.  Select  Scriptural  instances,  beginning  with  Abel. 
2.  Notice  the  persecutions  of  the  church.  3.  Treatment  in  the  workshop.  4.  Often 
in  the  home.  5.  The  contemptuous  manner  the  "  saints  "  are  spoken  of,  etc. 
II.  Enquire  as  to  why  it  is  so.  1.  The  enmity  of  the  carnal  heart  to  God.  2.  The 
jealousy  excited  by  the  Christian's  assurance  of  eternal  blessedness.  3.  The  con 
sciousness  of  being  rebuked  by  a  holy  life.  4.  Excited  to  it  by  Satan.  5.  The 
restless  mischievousness  of  sin  which,  if  it  cannot  hinder  holiness,  will  maliciously 
hurt  its  advocates.  III.  Direct  how  to  act  when  exposed  to  it :  "I  will  consider 
thy  testimonies."  That  means — 1.  Be  the  more  obedient  to  God.  2.  Have  the 
more  watchful  control  over  words  and  feelings.  3.  Love  your  enemies.  4.  Pray 


PSALM    ONE    HUNDRED    AND    NINETEEN.  463 

for  those  who  hate  you.  5.  Do  good  to  them  on  every  opportunity.  6.  Be  thankful 
that  you  are  among  the  hated  and  not  the  haters.  7.  Especially  consider  the  holy 
testimony  of  Christ's  forbearing  patience. — J.  F. 

Verse  95. — Waiting  counterwrought  by  waiting.     I.  Temptations  in  ambush. 

II.  The  saint  with  his  Lord. — W.  B.  H. 

Verse  95. — Immunity.  I.  I  am  in  danger.  II.  I  will  attend  to  my  duty.  III.  I  will 
trust  thee  to  deliver  me. — C.  A.  D. 

Verse  96. — I.  An  end  : — "  seen  "  ;  seen  by  one  man  where  It  should  not  have 
been  ;  seen  where  there  was  no  end  of  boasting  ;  seen  in  all  perfection.  II.  No 
end  : — to  the  extent,  spirituality,  perpetuity,  and  perfectness  of  the  law. 

Verse  96.— I.  The  Finite  explored.     II.  The   Infinite  unexplored.— W.   D. 

Verse  96. — Perfectionism  disproved  by  experience  and  inspiration. — W.  B.  H. 

Verse  96. — Perfection — perfect  and  imperfect.  I.  Loud  professions  of  perfection 
arise  from  ignorance  (of  self,  or  of  God's  requirements).  II.  Are  peculiarly  liable 
to  collapse  :  "  I  have  seen  an  end."  III.  Are  best  corrected  by  a  survey  of  the 
breadth  of  the  divine  law. — C.  A.  D. 

Verse  97. — I.  Unusual  Exclamation.     II.  Unusual  Application. — W.  D. 

Verse  97. — Indescribable  love  and  insatiable  thought.  The  action  and  reaction 
of  affection  and  meditation. 

Verse  97. — I.  The  object  of  love  :  "  thy  law."  II.  The  degree  of  that  love  : 
"  oh,  how  love  I,"  etc.  III.  The  evidence  of  that  love  :  "  it  is  my  meditation," 
etc.— G.  R. 

Verse  97. — Love  to  the  law.  I.  An  ardent  confession  of  love.  II.  An  unanswer 
able  evidence  of  love. — C.  A.  D. 

Verse  97  (first  clause). — Vehemcncy  of  love  for  God's  word.  I.  Its  recognisable 
marks.  1.  Profound  reverence  for  the  authority  of  the  word.  2.  Admiration  for 
its  holiness.  3.  Jealousy  for  its  honour  ;  God's  servant  feels  acute  pain  when 
men  show  it  any  slight.  4.  Respect  for  its  wholeness  ;  he  would  not  divorce  precepts 
from  promises,  nor  ignore  a  single  statement  in  it.  5.  Indefatigability  in  its  study. 
6.  Eager  desire  to  obey  it.  7.  Forwardness  in  praising  it.  8.  Activity  in  spreading 
it  abroad.  II.  Its  reasonableness.  1.  The  word  well  deserves  it.  2.  It  is  a  proof 
of  true  intelligence.  3.  It  is  not  less  than  a  regard  for  our  own  interest  demands. 

III.  Its  requisiteness  to  the  true  worship  of  God.     Men  sneeringly  call  such  an 
affection  bibliolatry,  as  though  it  were  the  worship  of  a  book.     In  truth,  it  is  an 
essential  element  in  the  due  worship  of  God.     For — 1.  Without  it  there  cannot 
be  the  faith  which  honours  God.     2.   It  is  involved  in  that  love  to  God  which 
constitutes  the  very  essence  of  worship.     3.   It  is  itself  an  act  of  homage  that  a 
worshipper  dare  not  withhold. — J.  F. 

Verses  97 — 100. — Spiritual  wisdom.  I.  God's  word  the  source  of  surpassing 
wisdom — excelling  that  of  "  mine  enemies,"  "  my  teachers,"  "  the  ancients." 

II.  The    three    methods    of    acquiring    this    wisdom — love,    meditation,    practice. 

III.  The  one  Giver  of  this  wisdom  :   "  Thou  :  "  ver.  98.— C.  A.  D. 

Verse  98. — Constant  communion  with  truth  the  student's  road  to  proficiency. 

Verses  98,  99,  100. — The  truly  wise  man.  1.  The  source  of  his  wisdom.  The 
word  of  "  the  only  wise  God,"  here  described  as  (1)  Thy  commandments.  (2)  Thy 
testimonies.  (3)  Thy  precepts.  2.  The  increase  of  his  wisdom.  It  arises  from 
(1)  The  abiding  indwelling  of  the  word :  "  ever  with  me,"  ver.  98.  (2)  Meditation 
upon  the  word,  ver.  99.  (3)  Obedience  to  the  word,  ver.  100.  3.  The  measure  of 
his  wisdom.  (1)  Wiser  than  his  enemies,  whose  wisdom  was  "  not  from  above,  but 
earthly,  sensual,  devilish."  (2)  W'iser  than  his  teachers,  whose  wisdom  was  "  of 
this  world."  (3)  Wiser  than  the  ancients,  whose  wisdom  was  that  of  unsanctified 
age  and  experience. — W.  H.  J.  Page,  1882. 

Verse  99. — The  surest  way  to  excellence.  I.  A  good  subject  :  "  thy  testimonies." 
II.  A  good  method  :  "  are  my  meditations." 

Verse  100. — Antiquity  no  security  for  truth  as  contrasted  with  revelation  : 
old  age  no  proof  of  wisdom  as  contrasted  with  holy  living  :  open  confession  no 
evidence  of  boasting  as  contrasted  with  sullen  pride. 

Verse  100.— Obedience  the  high  road  to  understanding.— W.  B.  PL 

Verse  100. — Obedience  the  key  of  knowledge.     John  vii.  17. 

Verse  100. — Self-restraint  needful  to  piety. 

Verse  102. — Divine  teaching  necessary  to  secure  perseverance,  and  effectual 
to  that  end. 

Verse   102. — Consider, — I.  The   path    appointed   for   men    to   walk    in  :     "  Thy 


464  EXPOSITIONS    OF    THE    PSALMS. 

judgments."     1.  Right   path.     2.  Clean   path.     3.  Pleasant   path.     4.  Safe   path. 
5.  The  end — eternal  glory.     II.  The  persistent  pursuit  of  it :  "I  have  not  departed." 

I.  Persecution  would  drive  from  it.     2.  Pleasures  would  allure  from  it.     3.  The 
flesh  would  weary  in  it.     4.  But  the  true  believer  determines  to  hold  on  his  way 
to  the  end.     5.  And  carefully  watches  his  steps  lest  they  depart.     III.  The  preserving 
power  that  holds  the  traveller  to  it  :   "  For  thou  hast  taught  me."     1.  The  traveller 
walks  with  God,  and  receives  instruction  by  the  special  illumination  of  the  Holy 
Spirit.     2.  The  choice  property  of  this  teaching  is,  not  only  that  it  makes  wise, 
but  that  it  captivates  the  soul,  strengthens  it,  and  holds  it  to  a  holy  obedience. — J.  F. 

Verse  103. — Experience  in  religion  the  source  of  enjoyment  in  it ;  or,  I.  Tasting 
the  word  :  its  sweetness.  II.  Declaring  the  word  with  the  mouth  :  its  greater 
sweetness. 

Verse  103. — I.  The  word  is  positively  sweet :  "  sweet  to  my  taste."  II.  Com 
paratively  sweet :  "  sweeter  than  honey."  III.  Superlatively  sweet :  "  how 
sweet,"  etc. — G.  R. 

Verse  103. — The  comparison,  setting  forth  the  precious  property  of  sweetness 
in  the  word  :  "  Sweeter  than  honey."  "  Better  than  honey,"  would  not  do  as 
well.  It  is — 1.  The  purest  sweetness  ;  even  precepts  and  rebukes.  2.  Un  cloy  ing 
sweetness.  3.  Always  a  beneficial  sweetness.  4.  A  specially  grateful  sweetness — • 
in  affliction,  in  the  hour  of  death. — J.  F. 

Verse  103. — Spiritual  delicacy.  I.  The  taste  needed  to  relish  it.  II.  The  life 
that  alone  is  nourished  by  it.  III.  The  rare  enjoyment  derived  from  it. — C.  A.  D. 

Verse  103.— I.  It  is  sweet.  II.  Let  us  enjoy  it.  III.  The  best  effects  will 
follow.  George  Herbert  says  : — 

"  O  Book  !    infinite  sweetness  !    let  my  heart 
Suck  every  letter,  and  a  honey  gain, 
Precious  for  any  grief  in  any  part ; 
To  clear  the  breast,  to  mollify  all  pain." 

Verse  103. — If  we  would  taste  the  honey  of  God,  we  must  have  the  palate  of 
faith. — A.  R.  Fausset. 

Verse  104. — The    influence    of    the    precepts.     I.    Upon    the    understanding. 

II.  Upon  the  affections.     III.  Upon  the  life. 

Verse  104. — I.  The  intellectual  effect  of  the  Scriptures  :    "  I  get  understanding." 

II.  Their  moral  effect :    "  I  hate,"  etc. — G.  R. 

Verse  104. — The  understanding  derived  from  God's  precepts  begets  holy  hatred, 
I.  To  the  false  ways  of  conventional  morality.  II.  To  the  false  ways  of  a  formal 
religiousness.  III.  To  the  false  ways  of  an  erring  theology.  IV.  To  the  false  ways 
of  hypocritical  practice.  V.  To  the  false  ways  of  sinful  suggestions.  VI.  To  the 
false  ways  of  one's  own  deceitful  heart. — J.  F. 

Verses  105— 108.— I.  Illumination  (ver.  105).  II.  Decision  (ver.  106).  III.  Test 
ing  :  "  I  am  afflicted  "  (ver.  107).  IV.  Consecration  (ver.  108).  V.  Education  : 
"  teach  me,"  etc.  (ver.  108). 

Verse  105. — The  practical,  personal,  everyday  use  of  the  word  of  God. 

Verse  105. — Lamp-light.  I.  The  believer's  dangerous  night-journey  through 
the  world.  II.  The  lamp  that  illumines  his  path.  III.  The  eternal  day  towards 
which  he  travels  (when  the  lamp  will  be  laid  aside  :  Rev.  xxii.  5). — C.  A.  D. 

Verse  106. — Decision  for  God,  and  fit  modes  of  expressing  it. 

Verse  106. — I.  Veneration    for    the    word.       II.  Consecration     to    the     word. 

III.  Fidelity  to  the  word. — G.  R. 

Verse  106. — Swearing  and  performing.  I.  The  usefulness  of  religious  vows.  To 
quicken  perception  ;  to  rouse  conscience  ;  (seen  in  Jewish  nation  :  Ex.  xxiv.  37  ; 
2  Chr.  xv.  12 — 15  ;  Neh.  x.  28,  29  ;  in  Scottish  nation — Solemn  League  and 
Covenant).  II.  The  danger  of  religious  vows.  A  vow  unfulfilled,  or  receded  from, 
is  a  moral  injury  :  Eccl.  v.  4 — 7.  III.  The  safeguard  of  religious  vows  :  dependence 
on  the  Spirit  of  God  :  Ezek.  xi.  19,  20  ;  2  Cor.  iv.  5.— C.  A.  D. 

Verse  107. — I.  A  good  man  greatly  afflicted.  II.  A  sure  cure  for  the  ills  of 
affliction  :  "  Quicken  me."  III.  A  safe  rule  to  pray  by  when  afflicted  :  "  according 
unto  thy  word." 

Verse  107. — I.  The  "  very  much  "  afflicted.  1.  The  world  has  such — widows, 
orphans,  etc,  etc.  2.  Most  take  their  turn.  II.  But  there  is  "  very  much  "  grace. 
1.  God's  word  promises  the  needed  quickening.  2.  Himself  very  much  greater 
than  all  our  needs.  3.  Christ  tried  "  in  all  points  "  has  all  help.  III.  Therefore 


PSALM    ONE    HUNDRED    AND    NINETEEN.  465 

bring  "  very   much  "   faith,   as   the   Psalmist   here.      1.  Keen-eyed   for  promises 

2.  Fervent  in  pleading  them.     3.  Strong  in  expectation. —  W.  B.  H. 

Verse  108. — Consider, — I.  The  instructive  title  given  to  prayer  and  praise  : 
"  The  free-will  offerings  of  my  mouth."  1.  It  shows  the  believer  to  be  a  priest  : 
"  offerings."  2.  It  shows  the  peculiarity  of  his  service  :  "  free-will."  3.  It  implies 
whole-hearted  consecration.  II.  The  humility  portrayed  in  the  prayer  :  "  Accept, 
I  beseech  thee."  1.  Here  is  no  pharisaic  boasting.  2.  Even  the  free-will  offering 
is  felt  to  need  an  "  I  beseech  thee."  III.  The  longing  desire  for  further  instruction 
in  order  to  a  more  perfect  obedience  :  "  Teach  me  thy  judgments." — J.  F. 

Verse  108. — Free  will  seeking  free  grace. — W.  D. 

Verse  108. — Work  for  Free-willers.  I.  Offerings  of  Prayer — for  each  of  the 
blessings  of  salvation.  II.  Offerings  of  Repudiation — of  all  claim  to  unassisted 
good.  III.  Offerings  of  Praise — for  sovereign  grace. — W.  B.  H. 

Vers"  109. — The  soul's  life  in  jeopardy.     The  life  of  the  soul  secured. 

Verses  109,  110. — Here  is — I.  David  in  danger  of  losing  his  life.  There  is  but  a 
step  between  him  and  death  ;  for  "  the  wicked  have  laid  a  snare "  for  him. 
Wherever  he  was  he  found  some  design  or  other  laid  against  him  ;  which  made 
him  say,  "  My  soul  is  continually  in  my  hand."  It  was  not  so  only  as  a  man — it 
is  true  of  us  all  that  we  are  exposed  to  the  strokes  of  death — but  as  a  man  of  war, 
and  especially  as  "  a  man  after  God's  own  heart."  II.  David  in  no  danger  of  losing 
his  religion  through  this  peril ;  for,  1.  He  "  doth  not  forget  the  law,"  and  therefore 
is  likely  to  persevere.  2.  He  hath  not  yet  erred  from  God's  precepts,  and  therefore 
it  is  to  be  hoped  he  will  not. — M.  Henry. 

Verse  110. — Various  kinds  of  snares,  and  the  one  way  of  escaping  them. 

Verse  110. — Consider, — I.  Some  of  the  snares  set  for  saints  by  sinners.  1.  Doc 
trinal  snares,  by  intellectual  sinners.  2.  False  accusations,  by  malignant  sinners. 

3.  False   flatteries,   by   deceitful   sinners.     4.  False    charity,   by    a    large  number 
of  sinners  nowadays.     II.  The  secure   safeguard   for   a   saint's   safety  :    "  I   erred 
not    from    thy    precepts."      Obedience   to    God    gives    security,    because — 1.  The 
snares    are    then    suspected    and    watched    against.     2.  The   feet   cannot    become 
entangled  by  them.     3.  God  keeps  him  who  keeps  his  word. — J.  F. 

Verse  111. — I.  Estate.  II.  Entering  upon  it.  III.  Entail  upon  it.  IV.  Enjoy 
ment  of  it. 

Verse  111. — Notice, — I.  How  rich  the  Psalmist  was  determined  to  be:  "Thy 
testimonies  have  I  taken  as  a  heritage."  Rich, — 1.  In  knowledge.  2.  In  holiness. 
3.  In  comfort.  4.  In  companionship,  for  God's  company  goes  with  his  word. 
5.  In  hope.  II.  How  he  clung  to  his  wealth  :  "  For  ever."  1.  He  hurt  none  by 
so  doing  ;  he  could  give  generously  his  portion,  and  yet  not  waste.  2.  He  was 
right ;  for  he  had  the  only  wealth  of  which  an  everlasting  possession  is  possible. 
3.  He  was  wise.  III.  How  he  rejoiced  in  his  wealth  :  "  They  are  the  rejoicing 
of  my  heart."  1.  Here  is  internal  and  deep  joy  ;  not  always  possible  to  the 
possession  of  wealth.  2.  Pure,  unalloyed  joy  ;  it  is  never  so  with  other  wealth. 

3.  Safe  joy  ;    other  joy  is  dangerous.     4.  Unlosable  joy. — J.  F. 

Verse  112. — Heart-leanings.  Personality,  pressure,  inclination,  performance, 
constancy,  perpetuity. 

Verse  112. — The  godly  man's  obedience.  I.  Its  reality.  1.  "  To  perform  "  ; 
not  words  or  feelings  merely  ;  but  deeds.  2.  "  Thy  statutes "  ;  not  human 
inventions,  nor  self  conceits,  nor  conventional  maxims.  II.  Its  cordiality  : 
"  inclined  my  heart."  1.  Heart  inclination  is  requisite  for  pleasing  a  heart-searching 
God.  2.  And  to  make  obedience  easy  and  even  delightful.  3.  "  I  have,"  he  says; 
was  it  therefore  his  doing  ?  Yes.  Was  it  his  work  alone  ?  No.  See  verse  36. 

4.  The  proofs.     (1)  Universality  :   "  statutes,"  the  whole  of  them.     (2)  Uniformity  : 
"  alway."     III.   Its  constancy:    "even  unto  the  end."     1.  Though  a  man  should 
be  cautious  when  planning  for  the  future,  yet  this  life-long  purpose  is  right,  wise, 
and  safe.     2.  Nor  can  he  purpose  less,  if  holy  fervency  fill  the  heart.     3.   It  is  no 
more  than  what  God  and  consistency  demand. — J.  F. 

Verse  113. — The  thought  of  the  age,  and  the  truth  of  all  ages. 

Verse  113.— I.  The  object  of  hatred.  II.  The  object  of  love.  Or— I.  Love 
the  cause  of  hatred.  II.  Hatred  the  effect  of  love. — G.  R. 

Verse  113.— "Vain  thoughts."  What  they  are.  Whence  they  arise.  The 
mischief  they  cause.  How  they  should  be  treated. — W.  H.  J.  P. 

Verse  113. — How  the  believer — 1.  Is  troubled  by  vain  thoughts.  A  frequent 
and  painful  experience.  2.  Does  not  tolerate  vain  thoughts.  Some  suffer  them  to 
VOL.  v.  30 


466  EXPOSITIONS    OF    THE    PSALMS. 

lodge  within  ;    he  is  anxious  to  expel  them.     3.  Triumphs  over  vain  thoughts. 
By  his  love  to  the  law  of  God.     His  prayer  is — 

"  With  thoughts  of  Christ  and  things  divine. 
Fill  up  this  foolish  heart  of  mine." 

W.  H.  J.  P. 

Verse  114.  —  Our  protection  from  danger — "hiding-place";  in  danger  — 
"  shield  "  ;  before  danger — "  I  hope." 

Verse  114. — "Hiding-place."  Secrecy  to  conceal  us.  Capacity  to  hold  us. 
Safety.  Comfort. — T.  Manton. 

Verse  114. — Hiding  and  hoping.  I.  A  hiding-place  needed.  II.  A  hiding-place 
provided  (Isa.  xxv.  14  ;  xxxii.  2).  III.  A  hiding-place  used. — C.  A.  D. 

Verse  114. — I.  The  refuge  provided  :  "  Thou  art,"  etc.  II.  The  refuge  revealed  : 
"  In  thy  word."  III.  The  refuge  found  :  "  I  hope,"  etc. — G.  R. 

Verse  114. — "Thou  art  my  hiding  place."     I.   In  thy  grace,  from  condemnation. 

II.  In    thy    compassion,    from    sorrow.     III.  In    thy    succour,    from    temptation. 
FV.   In  thy  power,  from  opposition.     V.   In  thy  fulness,  from  want. — W.  J. 

Verse    115. — I.   Ill    company    hinders    piety.     II.  Piety   quits    ill    company. 

III.  Piety,  in  compelling  this  departure,  acts  as  God  will  do  at  the  last. 

Verse    115. — Evil    companionships    incompatible    with    genuine    righteousness. 

1.  They  necessitate  concealment  and  compromise.     II.  They  destroy  the  capability 
of  communion  with  God,  and  the  relish  for  spiritual  things.     III.  They  blunt  the 
sensitiveness  of  conscience.     IV.  They  involve  deliberate  disobedience  to  God. — 
J.  F. 

Verse  116.— I.  Upholding  promised.  II.  Needful  for  holy  living.  III.  The 
preventive  of  shameful  acts. 

Verse  116. — "Uphold  me  according  unto  thy  word,"  etc.  1.  The  Psalmist  pleads 
the  promise  of  God,  his  dependence  upon  the  promise,  and  his  expectation  from  it : 
"  Uphold  me  according  unto  thy  word,"  which  word  I  hope  in,  and  if  it  be  not  performed 
I  shall  be  "  ashamed  of  my  hope."  2.  He  pleads  the  great  need  he  had  of  God's 
grace,  and  the  great  advantage  it  would  be  to  him  :  "  Uphold  me,  that  I  may  live  "  ; 
intimating  that  he  could  not  live  without  the  grace  of  God. — M.  Henry. 

Verse  117. — I.  Upholding — God's  holding  us  up.  It  implies  a  danger,  and 
that  danger  takes  many  forms.  The  believer's  life  may  be  described  as  walking  in 
uprightness  ;  he  is  a  pilgrim.  He  needs  upholding,  for — 1.  The  way  is  slippery. 

2.  Our  feet  make  the  danger  as  well  as  the  way.     3.  Cunning  foes  seek  to  trip  us 
up.     4.  Sometimes  the  difficulty  is  not  caused  by  the  way,  but  by  the  height  to 
which  God  may  elevate  us.     5.  The  prayer  is  all  the  more  needful  because  the  most  of 
people  do  not  keep  upright.     II.  Two  blessed  things  that  come  out  of  this  holding 
up.     1.  We  shall  be  safe  for  ourselves,  as  examples,  and  as  pillars  of  the  church. 
2.  We  shall  be  watchful  and  sensitive  :    "  I  will  have  respect  unto  thy  statutes 
continually."     Without  this  no  man  is  safe.     See  "  Spurgeon's  Sermons,"  No.  1657  : 
"  My  Hourly  Prayer." 

Verse  117. — "Hold  thou  me  up,"  etc.  I.  The  good  man  is  up.  II.  The  good 
man  wishes  to  keep  up.  III.  The  good  man  prays  to  be  held  up.  IV.  The  good 
man  knows  that  divine  support  is  abundantly  sufficient. — W.  J. 

Verse  117. — I.  Dependence  for  the  future  :  "  Hold,"  etc.  II.  Resolution  for 
the  future  :  "  I  will  have,"  etc. — G.  R. 

Verse  118. — Sin  and  falsehood  :    their  connection,  punishment,  and  cure. 

Verse  118. — I.  Hearken  to  the  tramp  of  God's  armies.  In  nature  ;  providence  ; 
angelic  hosts  of  last  day.  II.  The  mangled  victims.  Cunning  deceivers  specially 
obnoxious  to  God.  Examples :  Balaam,  Pharaoh,  Rome,  the  deceiver  of  the 
nations.  III.  The  warnings  to  us  of  this  Aceldama.  Repent.  Avoid  deceit. 
Mind  God's  landmarks.  Hide  in  Christ.— W.  B.  H. 

Verse  118. — God's  punishment  of  the  wicked  though  awfully  severe  is  just  and 
necessary.  I.  It  is  due  as  the  merited  wages  of  iniquity.  II.  It  is  demanded  by 
the  position  of  God  as  moral  governor,  and  by  his  character  as  righteous.  III.  It  is 
necessary  to  mark  the  real  worth  of  righteousness  and  its  reward.  If  the  wicked 
are  not  punished,  the  full  worth  of  righteousness  cannot  appear.  IV.  In  the  nature 
of  the  case,  it  is  absolutely  unavoidable,  except  upon  one  condition,  namely,  the 
gift  of  genuine  repentance  and  holiness  after  death  ;  that  no  man  has  any  right  to 
expect,  nor  has  God  given  the  slightest  intimation  that  he  will  bestow  it.  V.  Hell 


PSALM    ONE    HUNDRED    AND    NINETEEN.  467 

Hes  in  the  bosom  of  sin  ;  and  if  the  wicked  were  taken  to  heaven,  they  would  carry 
hell  thither.  Heaven  supplies  not  the  things  in  which  the  wicked  delight  while  it 
abounds  in  those  they  can  neither  understand  nor  sympathise  with. — J.  F. 

Verse  118  (second  clause). — The  deceits  of  the  wicked  are  all  falsehoods.  I.  The 
world  they  embrace  is  a  false  Delilah.  II.  The  pleasure  they  enjoy  is  a  Satanic 
snare.  III.  Their  formal  religiousness  is  a  vain  delusion.  IV.  Their  conceits  of 
God  are  self-invented  lies. — J.  F. 

Verses  118— 120.— Saved  by  fear.  I.  The  wrath  of  God  revealed  against  sin. 
II.  The  judgment  of  God  executed  upon  sinners.  III.  The  fear  of  God  created 
in  the  heart.— C.  A.  D. 

Verse  119. — The  saint's  acquiescence  in  God's  judgments. —  W.  B.  H. 

Verse  119. — I.  Comparison  of  the  wicked  to  dross.  II.  Comparison  of  their 
doom  to  the  putting  away  of  dross.  III.  The  saint's  admiration  of  divine  justice 
as  seen  in  the  rejection  of  the  wicked. 

Verse  119. — God's  putting  away  the  wicked  like  dross.  I.  God's  judgments 
are  a  searching  and  separating  fire.  II.  The  final  judgment  of  the  great  day  will 
complete  the  separating  process.  III.  The  great  result  will  be,  the  true  metal 
and  the  dross,  each  gathered  to  its  own  place. — J.  F. 

Verse  120. — The  judgments  of  God  on  the  wicked  cause  in  the  righteous,  I.  Love. 
II.  Awe.  III.  Fear. 

Verse  120. — I.  Describe  the  true  character  of  the  fear.  1.  It  is  the  fear  of 
reverence  for  God's  authority  and  power.  2.  It  is  the  fear  of  horror  against  sin 
as  meriting  judgment.  II.  Show  its  compatibility  with  filial  love.  1.  The  more 
we  love  God  the  more  firmly  we  believe  in  the  certainty  and  awfulness  of  his 
judgments.  2.  The  more  we  love  God  the  more  will  we  fear  to  arouse  his  chastising 
rod  against  ourselves.  3.  In  fact,  if  we  love  not  God,  we  shall  have  no  fear  lest  sin 
should  involve  us  in  judgment.  III.  Commend  it.  1.  As  it  proves  a  just  sense  of 
sin's  desert.  2.  As  it  shows  a  true  appreciation  of  God's  righteousness.  3.  As 
it  is  not  a  fear  that  hath  torment,  but  a  fear  which  increases  watchfulness,  and  walks 
hand  in  hand  with  perfect  confidence  in  saving  grace. — J.  F. 

Verses  121,  122. — The  double  appeal.  I.  Of  conscious  integrity  :  "  I  have  done 
judgment,"  etc.  II.  Of  conscious  deficiency  :  "  Be  surety  for  thy  servant  for 
good." — C.  A.  D. 

Verse  122. — I.  Suretyship  entreated.  II.  Good  expected.  III.  Obligation  acknow 
ledged  :  "  thy  servant." 

Verse  122  (first  clause). — After  explaining  the  Psalmist's  meaning  as  shown 
in  the  preceding  verse,  this  sentence  may  be  used  for  a  sermon  upon  the  Suretyship  of 
Christ,  by  a  reference  to  Heb.  VH.  22.  I.  A  Surety  for  good  wanted — the  deeply 
felt,  though,  perhaps,  undefined  want  of  a  sin-burdened  soul.  1.  The  mere  statement 
of  a  gratuitous  pardon  on  the  part  of  God  is  not  thoroughly  believable  to  such  a 
soul,  nor,  if  it  could  be  believed  in,  would  it  give  peace  to  the  conscience.  For,  on 
the  one  hand,  the  pardon  could  not  be  perceived  as  just,  nor  as  consistent  with 
God's  necessary  hatred  of  sin,  yet  the  conscience  demands  this  perception  ;  on  the 
other  hand,  mere  pardon  does  not  show  how  the  obligation  to  a  perfect  fulfilment  of 
God's  law,  as  righteousness,  can  be  met,  yet  the  conscience  demands  to  see  this 
before  it  can  be  satisfied  to  realize  peace.  Luther's  experience.  2.  Now  the 
Scriptures  tell  us  that  God  "  justifies  the  ungodly,"  and  that  his  "  righteousness  " 
is  declared  in  his  justifying  sinners  :  Rom.  iii.  25.  He  can  forgive  sins  with  justice. 
He  can  treat  sinners  as  righteous  persons,  and  yet  be  righteous  in  doing  so.  How  ? 
By  a  Surety.  Therefore,  a  Surety  is  the  real  want.  II.  A  Surety  existent.  Jesus 
is  the  Surety.  1.  He  undertook  to  bear  our  obligation  to  the  law's  penalty,  and 
fulfilled  it  in  death.  Thus  pardon,  though  mercy  to  us,  is  an  act  of  justice  to  Christ. 

2.  He  undertook  our  obligation  to  a  perfect  obedience,  and  satisfied  for  that  in  his 
fulfilment  of  the  law  ;    thus  for  God  to  treat  us  as  righteous  is  only  just  to  Christ. 

3.  God  has  shown  his  satisfaction  with  the  office  of  Christ,  and  with  his  work,  by 
the  resurrection  and  glorification  of  Christ.     Hence  a  well-accredited  and  efficient 
Surety  exists.     III.  A  Surety  nigh  at  hand.     1.   In  the  gospel,  Christ  as  Surety 
comes  to  the  sinner  as  truly  as  though  he  himself  left  his  throne  and  came  in  his 
own  person.     2.  Thus,  he  is  so  close  that  a  sinner  has  but  to  receive  the  gospel  into 
his  heart  and  he  receives  Christ.     3.  Christ  received  as  a  Surety  is  the  Surety  for 
whosoever  receives  him. — J.  F. 

Verse  123. — Holy  expectation — long  maintained,  in  danger  of  failing  ;  this 
fact  pleaded ;  reasons  for  never  renouncing  it. 


468  EXPOSITIONS    OF    THE    PSALMS. 

Verses  124,  125. — The  servant  of  God.  I.  Making  profession :  "  I  am  thy 
servant."  II.  Making  confession — of  guilt,  dulness,  ignorance.  III.  Making 
petition — for  mercy,  understanding,  and  teaching. — C.  A.  D. 

Verse  124. — Heavenly  instruction  a  great  mercy. 

Verse  124. — I.  His  confidence  in  divine  mercy.  II.  His  submission  to  divine 
authority.  III.  His  prayer  for  divine  teaching. — G.  R. 

Verse  124. — A  Perfect  Prayer,  I.  As  to  the  matter  of  it.  1.  Here  is  nothing 
superfluous  ;  no  petition  for  wealth,  nor  for  honours,  nor  for  anything  the  worldling 
covets.  2.  Here  is  nothing  wanting  ;  "  Deal  with  thy  servant  according  to  thy 
mercy  "  comprehends  everything  the  guilty  soul  needs  ;  "  Teach  me  thy  statutes  " 
comprehends  all  a  saint  needs  to  be  anxious  for.  II.  As  to  the  manner  of  it.  1.  It 
is  direct  and  definite.  2.  It  is  simple  and  fervent.  3.  It  is  reverent  yet  bold. 
III.  As  to  the  spirit  of  it.  1.  "  Deal  with  thy  servant  " ;  a  sense  of  obligation;  a 
feeling  of  devotedness  ;  a  spirit  of  consecration  to  holy  work.  2.  "  Deal  .... 
according  to  thy  mercy  "  ;  a  sense  of  unworthiness  ;  becoming  humility  ;  sub- 
missiveness  to  the  divine  will  as  to  what  form  the  mercy  shall  take  ;  great  faith  in 
the  mercy,  its  freeness  and  sufficiency.  3.  "  Teach  me  thy  statutes."  Longing 
for  holiness,  sense  of  ignorance,  of  weakness,  of  dependence  upon  special  divine 
spiritual  influence. — J.  F. 

Verse  125. — I.  An  office  accepted.  II.  Fitness  requested.  III.  Discernment 
desired. 

Verse  125. — I.  A  cheerful  acknowledgment :  "  I  am  thy  servant."  II.  A  desire 
implied — to  serve  more  perfectly.  III.  A  need  recognized — Divine  instruction  in 
holy  service.  IV.  A  plea  urged  :  "  I  am  thy  servant,"  therefore  "  Teach  me," 
etc.— W.  H.  J.  P. 

Verses  126— 128.— I.  A  terrible  fact  :  "  They  have  made  void  thy  law  "  : 
ver.  126.  II.  Two  blessed  inferences  :  "  Therefore,"  "  Therefore,"  etc :  verses 
127,  128. 

Verses  126. — They  make  void  the  law,  by  denying  inspiration,  by  exalting 
tradition,  by  antinomianism,  by  scepticism,  by  indifference,  etc. 

Verse  126. — 1.  There  are  times  when  sin  is  specially  active  and  dominant. 
2.  Such  times  reveal  the  dependence  of  the  church  upon  God.  3.  Such  times 
awaken  the  desires  of  the  church  for  the  intervention  of  God.  4.  Such  times  are 
the  times  when  God  does  arise  to  plead  his  own  cause. — W.  H.  J.  P. 

Verse  126. — I.  The  work  anticipated — the  vindication  of  the  divine  law.  II.  The 
work  delayed.  III.  The  work  executed  :  "  It  is  time,"  etc. — G.  R. 

Verse  127. — The  world's  assault  upon  the  truth  a  reason  for  our  loving  it. 

Verse  127. — I.  The  object  of  love  :  "  Thy  commandments."  II.  The  degree 
of  love  :  "  above  gold,"  etc.  III.  The  reason  of  this  love  :  "  therefore,"  etc., 
because  its  object  must  ultimately  prevail. — G.  R. 

Verse  127. — God's  will  versus  the  golden  idol.  I.  God's  commandments  are 
better  than  gold.  II.  The  love  of  them  is  proportionably  nobler.  III.  The 
unmeasurable  superiority  of  character  they  produce. — W.  B.  H. 

Verse  128  (first  clause). — This  view  should  be  taken  of  all  divine  precepts  in 
their  bearing,  I.  Christ-ward.  II.  Self-ward.  III.  World-ward.  IV.  Church 
ward.  V.  Heaven- ward. — W.  J. 

Verse  128. — The  Bible  right.     I.   Its  science  is  correct.     II.   Its  history  is  true. 

III.  Its  promises  are  genuine.     IV.  Its  morality  is  perfect.     V.  Its  doctrines  are 
divine.— W.  W. 

Verse  128. — Learn  four  lessons, — I.  It  is  a  good  thing  when  wicked  men  do 
not  praise  the  truth  they  cannot  love.  II.  It  is  a  suspicious  circumstance  when 
they  are  found  speaking  well  of  any  part  of  it ;  it  is  a  Judas'  kiss  in  order  to  betray 
its  interests.  III.  It  must  be  right  to  accept  and  love  what  the  wicked  oppose. 

IV.  It  is  always  safe  to  be  on  the  opposite  side  to  them. — J.  F. 

Verses  129 — 136. — In  this  division  the  Psalmist — I.  Praises  God's  word. 
II.  Shows  his  affection  to  it.  III.  Prays  for  grace  to  keep  it.  IV.  Mourns  for 
those  who  do  not. — Adam  Clarke. 

Verse  129. — The  wonderful  character  of  the  word  a  reason  for  obedience.  So 
wonderfully  pure,  just,  balanced,  elevating.  So  much  for  our  own  benefit,  for  the 
good  of  society,  and  for  the  divine  glory. 

Verse  129. — I.  What  is  wonderful  in  God's  word  should  be  believed.  II.  What 
is  believed  should  be  obeyed. — G.  R. 

Verse  129. — "Thy  testimonies  are  wonderful."     1.  The  facts  which  they  record 


PSALM    ONE    HUNDRED    AND    NINETEEN.  469 

are  wonderful — so  wonderful,  that  if  the  book  recording  them  were  now  published 
for  the  first  time,  there  would  be  no  bounds  to  the  avidity  and  curiosity  with  which 
it  would  be  sought  and  perused.  2.  The  morality  which  they  inculcate  is  wonderful. 

3.  If  you  turn  from  the  morality  to  the  doctrines  of  the  Bible,  your  admiration  will 
rather   increase  than   diminish   at   the   contents   of  the   singular   book.     4.  These 
testimonies  are  wonderful  for  the  style  in  which  they  are  written.     5.  They  are  wonder 
ful  for  their  preservation  in  the  world.     6.  They  are  wonderful  for  the  effects  which 
they  have  produced. — Hugh  Hughes,  1838. 

Verse  129. — "Thy  testimonies  are  wonderful."  The  ceremonial  law  is  wonderful, 
because  the  mystery  of  our  redemption  by  the  blood  of  Christ  is  pointed  out  in  it. 
2.  The  prophecies  are  wonderful,  as  predicting  things,  humanly  speaking,  so  uncertain, 
and  at  such  great  distance  of  time,  with  so  much  accuracy.  3.  The  decalogue  is 
wonderful,  as  containing  in  a  very  few  words  all  the  principles  of  justice  and  charity. 

4.  Were  we  to  go  to  the  New  Testament,  here  wonders  rise  on  wonders  !     All  is 
astonishing  ;    but  the  Psalmist  could  not  have  had  this  in  view. — Adam  Clarke. 

Verse  129  (first  clause). — I.    Let  us  look  at  five  of  the  wonders  of  the  Bible. 

1.  Its   authority.     It  prefaces   every   statement  with   a   "  Thus   saith   the  Lord." 

2.  Its  light.     3.   Its  power — it  has  a  convincing,   awakening,   drawing,  life-giving 
power.     4.   Its   depth.     5.   Its  universal   adaptation.     II.   Indicate   three  practical 
uses.     1.  Study  the  Bible  daily.     2.  Pray  for  the  Spirit  to  grave  it  on  your  heart 
with  a  pen  of  iron.     3.  Practise  it  daily. — D.  Macgregor. 

Verse  129. — To  whom  and  in  what  respects  are  God's  testimonies  wonderful  ? 
I.  To  whom  ?  To  those,  and  those  only,  who  through  grace  do  know,  believe, 
and  experience  the  truth  and  power  of  them  for  themselves.  II.  In  what  respects 
wonderful,  i.e.,  astonishingly  pleasing,  delightful,  and  profitable  (see  ver.  174). 
1.  In  respect  of  the  Author  and  origin  of  them,  whose  they  are  and  from  whence 
they  come.  2.  In  respect  of  the  subject  matter  of  them,  which  they  contain  and 
reveal.  3.  In  respect  of  the  manner  of  language  in  which  they  are  revealed  and 
declared.  4.  In  respect  of  the  multitude  and  variety  of  them  suited  to  every  case. 

5.  In  respect  of  the  usefulness  of  them,  and  the  great  benefit  and  advantage  he 
received  from  them.     6.   In  the  respect  of  the  pleasure  and  delight  he  finds  in  them 
(see  ver.  111).     7.   In  respect  of  the  final  design,  intent,  and  end  of  them  :    viz., 
eternal  life,  salvation,  and  glory. — Samuel  Medley,  1738 — 1799. 

Verse  130. — I.  The  essential  light  of  the  word.     II.  The  dawn  of  it  in  the  soul. 

III.  The  great  benefit  of  its  advancing  day. 

Verse  130. — I.  The  source  of  divine  light  to  man  :  "  Thy  words."  II.  Its 
force.  It  forces  an  entrance  into  the  heart.  III.  Its  direction  :  "  unto  the  simple." 

IV.  Its  effect :    "  it  giveth  understanding." — G.  R. 

Verse  130. — A  Bible  Society  Sermon.  I.  Evidence  from  history  and  from 
personal  experience  that  God's  word  has  imparted  the  light  of  civilization,  liberty, 
holiness.  II.  Argument  drawn  from  hence  for  the  further  spread  of  the  word 
of  God.— C.  A.  D. 

Verse  130.— The  Self-evidencing  Virtue  of  God's  Word.  I.  Prove  it.  "  The 
entrance  of  thy  word  giveth  light."  If  this  be  true,  God's  word  is  light ;  for  only 
light  can  give  light.  But  light  is  self-evidencing  ;  it  needs  nothing  to  show  its 
presence  and  its  value  but  itself  ;  so  the  word  of  God,  to  show  its  owrn  truth  and 
divinity  to  the  believer.  I.  His  conscience  proves  it ;  in  its  conviction  of  sin  ; 
in  its  peace  through  the  atoning  blood.  2.  His  heart  proves  it ;  in  its  outgoings 
of  love  to  the  God,  the  Christ,  and  the  righteousness  revealed.  3.  His  experience 
in  affliction  and  temptation  proves  it ;  in  the  solace  and  in  the  strength  given  by 
the  word.  II.  Answer  an  objection.  "  If  God's  word  were  self-evidencing  as 
light  is,  then  everyone  would  acknowledge  it  to  be  truth."  Answer,  No  ;  for 
the  law  holds  good  in  universal  experience,  that  the  "  entrance  "  only  of  light  gives 
light.  Light  cannot  enter  a  blind  man.  1.  The  Scriptures  teach  that  men  by  nature 
are  blind.  2.  If  all  men  did  perceive,  by  merely  reading  and  hearing  the  word, 
that  it  was  light  and  truth,  paradoxical  as  it  may  seem,  the  word  would  not  be  truth. 

3.  Hence  the  want  of  universal  acknowledgment  is  not  an  objection,  but  a  confirmation. 
III.  Show    its    importance.     1.   It    makes  the    believer    independent    of    church 
authority  for  his  faith.     2.  He  need  not  trouble  to  examine  books  of  evidence  ; 
his  faith  is  valid  enough  without  them.     3.  He  who  receives  the  word  into  his  soul 
shall  be  satisfied  of  its  truth  and  value. — J.  F. 

Verse  131. — Panting  for  holiness.  A  rare  hunger  ;  the  evidence  of  much  grace, 
and  the  pledge  of  glory. 


470  EXPOSITIONS    OF    THE    PSALMS. 

Verse    132. — I.  Look.     II.  Love.     III.  Use  and  wont. 

Verse  132. — Fellowship  with  the  righteous.  I.  There  are  some  who  love  God's 
name.  II.  His  mercy  is  the  source  of  all  the  goodness  they  experience.  III.  The 
Lord  has  been  always  accustomed  to  deal  mercifuHy  with  them.  IV.  His  mercy 
towards  them  should  encourage  us  to  implore  mercy  for  ourselves.  V.  We  should 
be  anxious  to  secure  the  mercy  that  is  peculiar  to  them.  VI.  We  should  be  content 
if  God  deals  with  us  as  he  has  always  dealt  with  his  people. — W.  Jay. 

Verse  132. — Divine  use  and  wont.  I.  God  is  accustomed  to  look  upon  and  be 
merciful  toward  his  people.  II.  We  are  stirred  up  to  specially  desire  such  merciful 
dealings  in  time  of  affliction.  III.  Love  to  God  qualifies  us  for  these  loving  looks 
and  merciful  dealings. — G.  A.  D. 

Verse  132. — Notice, — I.  The  mark  of  true  believers  :  "  Those  that  love  thy 
name."  II.  God's  custom  of  dealing  with  them  :  "  Be  merciful  as  thou  usest 
to  do."  III.  Their  individual  and  earnest  solicitude  :  "  Look  thou  upon  me." 
—J.  F. 

Verse  133. — I.  A  holy  life  is  no  work  of  chance,  it  is  a  masterpiece  of  order — 
the  order  of  conformity  to  the  prescribed  rule ;  there  is  arithmetical  and 
geometrical  order :  the  proportional  order  ;  the  order  of  relation ;  an  order  of  period : 
holiness,  as  to  the  order,  is  seasonable,  suitable.  II.  The  rule  of  this  order  :  "  in 
thy  word."  III.  The  director  chosen.  See  "  Spurgeon's  Sermons,"  No.  878 : 
"  A  Well-ordered  Life." 

Verse  133. — I.  Order  in  outward  life  desired.  II.  Order  according  to  the  divine 
idea.  III.  Order  in  the  government  within. 

Verse  133.— I.  Help  needed.  1.  To  avoid  sin.  2.  To  be  holy.  II.  Help 
sought.  1.  From  below :  "  thy  word."  2.  From  above :  "  order,"  etc.,  and 
"  let  not,"  etc. — G.  R. 

Verse  133. — Sin's  sway  in  the  soul.  I.  Fervently  deprecated.  1.  Realization 
of  the  horrors  of  its  rule.  2.  Recognition  of  the  better  power.  3.  Thorough 
exclusion  sought.  II.  Wisely  combated.  1.  Practicalness  as  well  as  prayerfulness. 
2.  Regard  had  to  little  "  steps."  3.  Steps  to  be  governed  by  divine  rule.  4.  System 
not  trusted  apart  from  God. — W.  B.  H. 

Verse  133. — Notice, — I.  The  right  path  for  human  feet :  "  In  thy  word." 
II.  The  needed  help  to  control  the  steps  :  "  Order  my  steps."  III.  The  per 
verting  power  of  a  dominant  sin  :  "  Let  not  any,"  etc. — J.  F. 

Verse  134. — What  sins  may  be  produced  by  oppression.  What  obedience  ought 
to  come  from  those  who  are  set  free. 

Verse  134. — I.  The  course  to  be  pursued:  "thy  precepts."  II.  The  opposition 
to  that  course :  "  the  oppression  of  men."  1.  Human  opinions.  2.  Human 
examples.  3.  Human  sympathies.  4.  Interests.  5.  Persecutions.  III.  The  re 
sistance  to  that  opposition  :  "  Deliver  me,  so  will  I,"  etc. — G.  R. 

Verse   134. — Hindrances   removed.     I.  The   impeding   influence   of   persecution. 

II.  The  prayer  of  the  persecuted  one.     III.  The  conduct  of  the  delivered  one  (Luke 
i.  74,  75).— C.  A.  D. 

Verse  134. — I.  How  some  men  oppress  their  fellows.  By  the  laws  they  make — 
as  statesmen.  By  the  books  they  write — as  authors.  By  the  tyranny  they  exercise 
— as  masters.  By  the  lives  they  live — as  professors.  By  the  sermons  they  deliver 
— as  ministers  !  II.  How  the  prayer  of  the  oppressed  may  be  answered.  By  the 
gift  of  wise  and  good  statesmen.  By  increase  of  sound  literature.  By  the  conversion 
or  removal  of  hard  masters.  By  a  baptism  of  the  Spirit  on  the  church. — W.  W. 

Verse  135. — I.  A  choice  position  :  "  thy  servant."  II.  A  choice  delight : 
"  thy  face  to  shine."  III.  A  choice  privilege :  "  teach  me  thy  statutes." 

Verse  135. — I.  God  in  the  word  :  "  Thy  word."  II.  God  for  the  word  :  "Teach 
me,"  etc.  III.  God  with  the  word  :  "  Make  thy  face,"  etc. — G.  R. 

Verse  135  — Sunshine.  I.  The  light  in  which  we  can  best  learn  our  lessons 
— God's  favour  shown  in  pardon,  justification,  adoption,  assurance,  etc.  II.  The 
lessons  we  should  learn  in  the  light — grace  is  productive  of  holiness. — C.  A.  D. 

Verse  135. — I.  A  rich  historic  promise  (Num.  vi.  25).  Its  sublime  origin  and 
associations.  II.  The  new  prayer  born  of  it.  1.  Looks  up  for  the  face  Divine  ; 
the  same  in  its  majestic  sweetness  that  has  watched  generations  decay  since  the 
word  was  first  spoken.  2.  Asks  to  know  its  shinings.  Light  of  fatherhood,  etc. 

III.  The  old  prayer  repeated  :    "  Teach  me  thy  statutes."     Last  time  in  the  Psalm. 
1.  Our  need  of  teaching — oft-repeated  prayer.     2.  The  intimate  connection  between 
obedience  and  the  shinings  of  God's  face. — W.  B.  H. 


PSALM    ONE    HUNDRED    AND    NINETEEN.  471 

Verse  136. — Abundant  sorrow  for  abounding  sin.  Other  men's  sins  the  saint's 
own  sorrows.  He  thinks  of  the  good  God  provoked,  of  the  sinners  themselves 
debased,  of  their  death,  and  their  perdition. 

Verse  136. — I.  Occasion  of  his  grief  :  "  they  keep  not  thy  law."  II.  Extent 
of  his  grief  :  "  rivers,"  etc.  See  examples  in  Jeremiah,  Ezra,  Paul,  Christ  himseh*. 
III.  Effect  of  his  grief.  To  warn,  teach,  invite,  and  exhort  them — as  in  his  Psalms. 
— G.  R. 

Verse  136. — Sacred  tears.  I.  The  world  sinning.  II.  The  church  weeping. 
III.  It  is  time  the  world  began  to  weep  for  itself. — C.  A.  D. 

Verse  136. — I  weep,  because,  1.  Of  the  dishonour  done  to  the  Law-giver.  2.  Ol 
the  injury  done  to  the  law-breaker.  3.  Of  the  wrong  done  to  the  law-abiding. 

"  That  kingly  prophet,  that  wept  so  plentifully  for  his  own  offences  (Psalm 
vi.  6),  had  yet  floods  of  tears  left  to  bewail  his  people's  "  (Psalm  cxix.  136). — Thomas 
Adams.  "  Bendetti,  a  Franciscan  monk,  author  of  the  Stabat  Mater,  one  day  was 
found  weeping,  and  when  asked  the  reason  of  his  tears,  he  exclaimed,  '  I  weep 
because  Love  goes  about  unloved.'  " — W.  H.  J.  P. 

Verses  137,  138. — Solemn  contemplation.  I.  The  contemplation  of  the  deep 
and  awful  display  of  the  divine  character  is  good  for  the  soul.  II.  It  will  lead  to 
a  conviction  of  the  righteousness  of  God's  character  and  administration.  III.  It 
will  result  in  loyal  submission. — C.  A.  D. 

Verse  137. — A  consideration  of  divine  righteousness.  Convinces  us  of  sin, 
reconciles  us  to  trying  providences,  excites  a  desire  to  imitate,  arouses  to  reverent 
adoration. 

Verse  137. — God  is  righteous.  I.  In  his  commands.  II.  In  his  threatenings. 
III.  In  his  chastisements.  IV.  In  his  judgments.  V.  In  his  promises. — G.  R. 

Verse  138. — "Very  faithful."  Based  on  a  faithful  covenant;  confirmed  by 
faithful  promises  ;  carried  out  by  a  faithful  Redeemer  ;  enjoyed  hitherto  ;  relied 
on  for  the  future.  "  Though  we  believe  not,  yet  he  abideth  faithful." 

Verse  139. — "Zeal."  I.  Consuming  self.  II.  Inflamed  by  that  which  would 
naturally  quench  it.  III.  Fed  upon  God's  words. 

Verse  139. — "Zeal."  I.  Flourishing  in  an  uncompromising  atmosphere.  II.  At 
taining  an  astonishing  growth.  III.  Accomplishing  a  blessed  work — the  consumption 
of  self.— C.  A.  D. 

Verse  139. — I.  The  object  of  his  zeal:  "Thy  words."  II.  The  occasion  of  his 
zeal :  "  Mine  enemies,"  etc.  III.  The  fervour  of  his  zeal  :  "  My  zeal  hath  consumed 
me."— G.  R. 

Verse  140. — I.  An  awakened  sinner  adoring  the  holy  law.  II.  A  saint  loving 
it  because  the  pure  love  the  pure.  III.  A  saint  among  sinners  loving  the  law  all  the 
more  for  its  contrast. 

Verse  140. — I.  The  crystal  stream.  1.  Flows  from  under  the  throne.  2.  Mirrors 
heaven.  3.  Undefiled  through  the  ages.  4.  Nourishes  holiness  as  it  flows.  II.  The 
enraptured  pilgrim.  1.  Keeping  by  its  brink.  2.  Delighted  with  its  lucid  depths. 
3.  Pleased  with  its  mirrored  revelations — self,  heaven,  God.  4.  Cleansed  and 
refreshed  by  its  waters.— W.  B.  H. 

Verse  140. — I.  The  purity  of  God's  word.  1.  It  proceeds  from  a  perfectly  pure 
source:  "Thy  word."  2.  It  reveals  a  purity  otherwise  unknown.  3.  It  treats 
impure  subjects  with  absolute  purity.  4.  It  inculcates  the  most  perfect  purity. 
5.  It  produces  such  purity  in  those  who  are  subject  to  its  power.  II.  The  love  which 
its  purity  inspires  in  gracious  souls.  1.  They  love  it  because,  while  it  reveals  their 
natural  impurity,  it  shows  them  how  to  escape  from  it.  2.  They  love  it  because 
it  conforms  them  to  its  own  purity.  3.  They  love  it  because  to  a  pure  heart  the 
purity  of  the  word  is  one  of  its  chief  commendations.  III.  The  evidences  of  this 
love  to  the  pure  word.  1.  Desire  to  possess  it  in  its  purity.  2.  Subjection  to  its 
spirit  and  teachings.  3.  Zeal  for  its  honour  and  diffusion. — W.  H.  J.  P. 

Verses  141 — 144. — A  mournful  song  and  a  joyful  refrain.  Stanza  I.  "  I  am 
small  and  despised."  Refrain.  The  everlasting  righteousness  of  God.  Stanza 
II.  "  Trouble  and  anguish  have  seized  me."  Refrain.  The  everlasting  righteous 
ness  of  God.— C.  A.  D. 

Verse  141. — Here  is — 1.  David  pious,  and  yet  poor.  He  was  a  man  after  God  s 
own  heart,  and  yet  "  small  and  despised  "  in  his  own  account  and  in  account  of  many 
others.  2.  David  poor  and  yet  pious  ;  "  small  and  despised  "  for  his  strict  and 
serious  godliness  ;  yet  his  conscience  can  witness  for  him,  that  he  "  did  not  forget 
God's  precepts." — M.  Henry. 


472  EXPOSITIONS    OF    THE    PSALMS. 

Verse  141. — I.  The  source  of  man's  littleness  is  in  himself.  II.  The  source  of 
his  greatness  is  in  the  Divine  word.  Hence  the  greatest  philosopher  is  a  small  man 
compared  with  the  most  uneducated  whose  delight  is  in  the  law  of  God,  and  who 
meditates,  etc. — G.  R. 

Verse  141. — I.  A  little  scholar.  II.  A  quick  learner.  III.  A  firm  remem 
brancer. 

Verse  141. — "Unknown,  yet  well  known."  I.  The  estimate  formed  of  the  believer 
by  the  world.  II.  The  estimate  formed  of  the  believer  by  himself.  III.  The 
profession  made  by  the  believer  to  God.  IV.  On  a  review,  a  revised  estimate  of 
the  believer  :  1  Cor.  i.  27  ;  James  ii.  5. — C.  A.  D. 

Verse  142. — Righteousness,  immutability,  and  truth  combined  in  the  revelation 
of  God. 

Verse  143. — Mingled  emotions. 

Verse  143. — I.  The  dark  cloud.     Trouble,  etc.     II.  His  silver  lining.     Yet,  etc. 

Verse  143. — I.  The  saint  cast  into  prison.  1.  The  jailers  :  "  Trouble  and 
anguish."  2.  Their  proceeding  :  "  take  hold  "  and  make  him  fast.  II.  Songs  in 
the  night.  1.  Blessed  theme :  "  thy  commandments."  2.  Ecstatic  melodies : 
"  delights."  III.  Let  the  prisoners  hear  them.  1.  Pain-held,  sin-held,  despair 
held.  2.  It  is  matter  and  melody  to  open  prisons. — W.  B.  H. 

Verse  143. — Consider, — I.  The  excellency  of  the  word,  in  that  it  gives  delight 
when  trouble  and  anguish  oppress.  II.  The  great  kindness  of  God  in  so  framing 
his  word  that  it  can  give  delight  at  such  a  time,  and  under  such  circumstances. 
III.  The  disposition  of  the  believer  to  resort  to  the  word  for  delight,  when  others 
give  themselves  over  to  vain  grief  and  despondency.  IV.  The  blessed  position 
of  the  believer,  in  that  he  need  never  be  without  joy. — J.  F. 

Verse  144. — Everlasting  righteousness  revealed  in  the  word,  and  producing 
everlasting  life  in  believers. 

Verse  144. — I.  Eternal  truths.  II.  Eternal  life  dependent  upon  them.  III.  A 
cry  from  amid  these  everlasting  hills. — W.  B.  H. 

Verse  144  (last  clause). — I.  Consider  the  prayer  in  its  simplicity.  1.  It  is 
suitable  for  the  awakened  sinner.  2.  For  the  Christian  struggling  against  temptation. 
3.  For  the  suffering  believer.  4.  For  the  worker.  5.  For  aspiring  minds  in  the 
church  of  God.  6.  For  expiring  saints.  II.  The  prayer  more  fully  opened  up. 

1.  Here  is  want  confessed.     2.  The  prayer  is  evidently  put  upon  the  footing  of 
free   grace  :    "  Give."     III.  Lay  bare  the   argument  in  the   prayer.     1.  The  word 
of    God,  when    practically   and    experimentally  understood,  is    a   pledge   of    life. 

2.  The  word  of  God  is  the  incorruptible  "  seed  "  which  liveth  and  abideth  for  ever. 

3.  It  is  the  food  of  life.     4.  It  is  the  very  flower  and  crown  and  glory  of  true  life. 
5.  It  is  righteous.     6.  It  is  everlasting.     See  "  Spurgeon's  Sermons,"  No.  1572  : 
"  Alive." 

Verses  145 — 148. — The  cry.  I.  Whence  it  came  :  from  my  heart.  II.  Whither 
it  went :  to  the  Lord.  III.  When  it  was  heard  :  at  dawn  and  dark.  IV.  What  it 
sought  :  hearing,  salvation.  V.  What  it  promised :  obedience.  VI.  How 
it  was  sustained  :  by  hope  in  God's  word. — C.  A.  D. 

Verses  145,  146. — The  soul's  cry.  I.  The  depth  from  which  it  rose.  II.  The 
height  it  reached. 

Verses  145,  146. — Childlike  prayer.  I.  In  its  ring  :  "  I  cried."  II.  In  its 
directness:  "  to  thee."  III.  In  its  outburst :  "  whole  heart."  IV.  In  its  outcries : 
"  hear  me  " ;  "  save  me."  V.  In  its  promise  of  better  behaviour  :  "  I  will  keep 
thy  statutes." — W.  B.  H. 

Verse  145. — I.  The  model  of  prayer  :  "  I  cried  with  my  whole  heart."  II.  The 
object  of  prayer  :  "  Hear  me,  O  Lord."  III.  The  accompaniment  of  prayer : 
"  I  will  keep  thy  statutes." 

Verse  146. — I.  Prayer  remembered.  II.  Prayer  continued :  "  Save  me." 
III.  Prayer  yielding  fruit :  "  I  shall  keep,"  etc. 

Verse  146. — Salvation.  I.  A  likely  path  te  it — prayer  :  cry  on.  II.  The  proper 
place  for  it :  "  unto  thee  "  ;  not  man,  not  the  heart.  III.  A  sound  view  of  it : 
"  keep  thy  testimonies."  Not  to  escape  hell,  or  gain  heaven,  but  to  please  and 
love  God.— W.  B.  H. 

Verses  147,  148. — I.  The  heavenly  companions :  prayer  and  meditation. 
Inseparable.  Mutually  helpful.  II.  Their  favourite  seasons  :  times  of  stillness  ; 
night  ;  the  hour  before  day.  III.  Their  volume  and  night-lamp  :  "  Thy  word  ;  " 
"  Hope."  Or — I.  A  grand  plea  :  "  Thy  lovingkindness."  Who  can  match  it  ? 


PSALM    ONE    HUNDRED    AND    NINETEEN.  473 

Who  can  measure  it?  Who  can  mar  it?  II.  An  insignificant  pleader:  "my 
voice."  What  can  "  my  voice  "  ever  say  to  keep  step  with  "  thy  lovingkindness"? 
Asking  too  much  out  of  the  question.  III.  A  clever  petition  ("  according  to  thy 
judgment ")  ;  requesting  life  ;  stolen  from  God's  mouth.  God's  lovingkindness 
is  matched  by  God's  own  promise. — W.  B.  H. 

Verse  147. — Observe  in  this  David's  diligence.  I.  That  it  was  a  personal, 
closet,  or  secret  prayer;  "  I  cried  "  ;  I  alone,  with  thee  in  secret.  II.  That  it 
was  an  early  morning  prayer  :  "  I  prevented  the  dawning  of  the  morning." 
III.  That  it  was  a  vehement  and  earnest  prayer  ;  for  it  is  expressed  by  crying. — 
T.  Manton. 

Verse  147. — Early  rising  commended.  I.  A  fit  time  for  prayer.  II.  For  reading 
the  word.  III.  For  indulging  the  emotions  excited  by  it  :  "I  hoped  in  thy  word." 

Verse  148. — "  The  Inexhaustibleness  of  the  Bible."  A  sermon  by  Harry 
Melvill,  at  "The  Golden  Lecture."  1850. 

Verse   148. — Meditation.     Appropriate  time,  and  fruitful  subject. 

Verse  148. — Meditation  in  the  word  well  worth  self-denial  and  care  on  the 
part  of  the  Christian.  I.  Without  meditation  reading  is  a  waste  of  time  and  an 
indignity  offered  to  the  word.  II.  Meditation  with  prayer,  but  not  prayer  without 
meditation,  will  discover  the  sense  of  the  word,  when  all  other  means  fail ;  and  it 
has  this  advantage,  that  the  meaning  sinks  into  the  mind.  III.  Meditation  extracts 
sweetness  from  the  promises,  and  nourishment  from  the  whole  truth.  IV.  Medi 
tation  makes  a  wise  teacher  and  an  efficient  worker  of  one  who  has  little  natural 
skill  or  learning.  V.  Meditation  subjects  the  soul  to  the  sanctifying  power  of  the 
word.  VI.  Meditation  is  an  invitation  to  the  Holy  Spirit  to  bless  the  soul,  for 
he  is  closely  associated  with  the  truth,  and  delights  to  see  the  truth  honoured. 
— J.  F. 

Verse  149. — Prayer — hearing  the  result  of  love  ;  prayer — answering  ruled  by 
wisdom. 

Verse  149. — Quickening.  I.  A  prayer  of  unquestionable  necessity  :  "  quicken 
me."  II.  Twin  pleas  of  irresistible  power :  "  thy  lovingkindness  :  "  "  thy 
judgment." — C.  A.  D. 

Verse  149. — The  two  accordings.  I.  The  "  according,"  to  which  a  believer  hopes 
to  be  heard  by  God  :  "  Hear  my  voice  according  unto  thy  lovingkindness." 

I.  The  believer  is  fully  aware  of  his  own  unworthiness,  and  the  imperfections  of  his 
prayers,  therefore  he  would  have  God  to  accept  him  and  interpret  them  after  the 
rule  of  his  own  lovingkindness.     2.  Nor  does  he  hope  in  vain  ;  God's  lovingkindness 
overlooks    the    imperfections,    and    supplies    the    omissions.     3.  What   a   blessed 
thing  it  is,  that  while  the  Holy  Spirit  helps  our  infirmities,  the  groanings  that 
cannot   be   uttered   are   read   in   their   true   meaning   by   divine   lovingkindness ! 

II.  The  "according"  to  which  he  expects  to  be  answered  by  God:  "  Quicken  me 
according   to  thy  judgment."     "  Judgment  "  here  may  mean    the  revealed  word. 
Then — 1.  He   expects  to   be  answered  certainly.     2.  He  expects   to  be   answered 
wisely.     3.  He  expects  to  be  answered  fully,  as  all  his  needs  require.     4.  He  expects 
that  every  answer  should  quicken  spiritual  life,  making  him  holy. — J.  F. 

Verses  150,  151. — Against  mischief-makers.  I.  They  press  as  near  as  they 
can  to  harm  us.  II.  They  get  far  from  right  to  get  more  liberty  to  injure  us. 

III.  The  Lord  is  nearer  than  they.     IV.  God's  truth  is  our  shield  and  sword. 
Verses  150,  151. — Foes  near  :    the  Friend  nearer.     I.  The  believer  viewing  with 

alarm  the  approach  of  his  foes  :  "  They  draw  near."  II.  The  believer  viewing 
with  comfort  the  presence  of  his  friend  :  "  Thou  art  near  :  "  Gen.  xv.  1  ;  2  Kings 
vi.  14— 17.— C.  A.  D. 

Verses  150,  151. — Two  beleaguering  hosts.  I.  The  host  of  evil:  NEAR — 
1.  Demons,  godless  men,  spiritual  foes  of  world  and  heart.  2.  Mischief  in  their 
van.  3.  Law  and  truth  left  far  behind.  4.  Seeking  to  narrow  their  lines.  5.  Thus 
are  all  saints  beset.  II.  The  host  of  God  :  NEARER — Jehovah,  his  angels,  and 
battalions  of  truths  holy  and  immortal :  "  Thou  and  all  thy  commandments. 
1.  Entrenched  in  the  reason  :  "  are  truth."  2.  Camped  in  the  heart's  pavilion  : 
"  near."  3.  Forming  impregnable  lines  within  those  of  the  foe. —  W.  B.  H. 

Verse  150. — Consider — I.  Whether  the  description  here  given  does  not  apply, 
more  or  less,  to  all  believers  in  Christ :  "  They  that  follow  after  mischief." 
1.  Some  men  undoubtedly  and  of  set  purpose  do  follow  after  mischief  ;  they  make 
themselves  the  tempters  of  others,  and  delight  in  it.  2.  Others,  who  do  not  delight  in 
it,  yet  cannot  help  the  mischievous  effect  of  their  example.  3.  The  very  morality 


474  EXPOSITIONS    OF    THE    PSALMS. 

of  many  unbelievers  enables  them  to  carry  the  pernicious  influence  of  their  unbelief 
where  the  immorally  wicked  cannot  come.  4.  Even  regular  attendants  at  public 
worship  may  by  their  indecision  encourage  others  in  delay.  II.  The  dangerous 
position  of  all  to  whom  the  description,  in  any  measure,  belongs  :  "  They  are  far 
from  thy  law."  1.  They  are  so,  in  that  they  are  unbelievers  ;  for  "  this  is  his 
commandment,  that  we  shall  believe,"  etc.  2.  They  are  so,  in  that  they  are  a  cause 
of  evil  to  others  ;  for  we  are  commanded  to  love  and  do  good.  3.  To  be  far  from 
God's  law  is  to  be  nigh  unto  God's  righteous  wrath.  4.  For  the  sake  of  others, 
as  well  as  their  own,  men  should  believe  in  Christ,  and  through  faith  become 
sanctified.— J.  F. 

Verse  151  (last  clause). — The  commandments  of  the  Lord  are  true  in  principle; 
they  lead  to  true  living,  if  carried  out ;  they  truly  reward  the  obedient ;  they  never 
lead  to  falsehood,  nor  cause  to  be  deluded. 

Verse  152. — Knowledge  of  the  word.  I.  It  is  well  to  know  it  as  God's  own 
word.  II.  As  founded  in  truth.  III.  As  founded  for  ever.  IV.  The  earlier 
we  know  this  the  better. 

Verses  153 — 159. — The  two  considers.  The  subjects,  the  prayers,  the  argu 
ments. 

Verses  153, 154 — Here — I.  David  prays  for  succour  in  distress.  "  Is  any  afflicted  ? 
let  him  pray"  ;  let  him  pray  as  David  doth  here.  1.  He  hath  an  eye  to  God's 
pity  and  prays,  "Consider  mine  affliction";  take  it  unto  thy  thoughts,  and  all 
the  circumstances,  and  sit  not  by  as  one  unconcerned.  God  is  never  unmindful 
of  his  people's  afflictions,  but  he  will  have  us  to  "  put  him  in  remembrance  "  (Isa. 
xliii.  26),  to  spread  our  case  before  him,  and  then  leave  it  to  his  compassionate 
consideration  to  do  in  it  as  in  his  wisdom  he  shall  think  fit,  in  his  own  time  and 
way.  2.  He  has  an  eye  to  God's  power,  and  prays,  "Deliver  me,"  and  again,  "Deliver 
me."  Consider  my  troubles  and  bring  me  out  of  them.  God  has  promised  deliverance 
(Ps.  1.  15),  and  we  may  pray  for  it  with  submission  to  his  will,  and  with  regard  to 
his  glory,  that  we  may  serve  him  the  better.  3.  He  has  an  eye  to  God's  righteousness, 
and  prays,  "Plead  my  cause  " :  be  thou  my  patron  and  advocate,  and  take  me  for 
thy  client.  David  had  a  just  cause,  but  his  adversaries  were  many  and  mighty, 
and  he  was  in  danger  of  being  run  down  by  them :  he  therefore  begs  of  God  to  clear 
his  integrity,  and  silence  their  false  accusations.  If  God  do  not  plead  his  people's 
cause,  who  will  ?  He  is  righteous,  and  they  commit  themselves  to  him,  and 
therefore  he  will  do  it,  and  do  it  effectually  :  Isa.  li.  22  ;  Jer.  i.  34.  4.  He  has 
an  eye  to  God's  grace,  and  prays,  "Quicken  me."  Lord,  I  am  weak,  and  unable 
to  bear  my  troubles  ;  my  spirit  is  apt  to  droop  and  sink  :  Oh,  that  thou  wouldst 
revive  and  comfort  me,  till  the  deliverance  is  wrought !  II.  He  pleads  his  dependence 
upon  the  word  of  God,  and  his  devotedness  to  his  conduct.  "Quicken"  and  "deliver 
me  according  to  thy  word  "of  promise  ;  "  for  I  do  not  forget  thy  precepts."  The  closer 
we  cleave  to  the  word  of  God,  both  as  our  rule  and  as  our  stay,  the  more  assurance 
we  may  have  of  deliverance  in  due  time. — M.  Henry. 

Verse  153. — The  sick  man's  prayer.  I.  The  medicine  remembered.  II.  The 
physician  sent  for.  III.  The  physician  considering  the  case.  IV.  The  healing 
wrought. — C.  A.  D. 

Verse  153. — I.  Lord,  do  not  forget  my  sorrow.     II.  I  do  not  forget  thy  law. 

Verses  154,  156,  159.— The  threefold  quickening.  A  capital  subject,  if  the 
contexts  are  carefully  considered. 

Verse  154. — Intercession,  deliverance,  quickening,  and  all  in  faithfulness  to 
the  word. 

Verse  154. — A  prayer.  I.  For  promisd  defence.  II.  For  promised  deliverance. 
III.  For  promised  revival. — G.  R. 

Verse  154. — The  advocate.  I.  The  soul  hard-pressed  by  the  accuser — in  the 
conscience  (1  John  iii.  20)  ;  before  the  world  ;  at  the  throne  of  grace  (Zech.  iii.) ; 
at  the  bar  of  judgment.  II.  The  accused  soul  commiting  its  case  to  the  Advocate  : 
1  John  ii.  2  ;  2  Tim.  i.  12.  III.  How  the  case  will  go.  He  never  lost  one  yet. 
— C.  A.  D. 

Verse  155. — I.  An  awful  distance.  II.  A  distance  never  decreased  by  seeking. 
III.  A  distance  increased  by  sinning. 

Verse  155. — I.  When  salvation  is  far  off.  II.  When  it  is  near.  Or — I.  When 
the  word  is  far  off  salvation  is  far  off.  II.  When  the  word  is  near  salvation  is 
near. — G.  R. 

Verse  155. — How  to  avoid  salvation.     I.  Salvation  is  inseparable  from  conformity 


PSALM    ONE    HUNDRED    AND    NINETEEN.  475 

to  God's  law:  Lev.  xviii.  5;  Luke  x.  25—28;  Matt.  xix.  17.  II.  Salvation  is 
brought  to  law-breakers  by  the  Law-giver  condescending  to  become  the  Law- 
:nicl  the  Law-victim.  Salvation  is  avoided  by  tnose  who  refuse  to  be 
conformed  to  the  eternal  law  or  will  of  God.  They  perish  themselves  :  their  own 
sin  punishes  them  :  necessity  punishes  them. — C.  A.  D. 

Verse  155. — A  syllogism  on  salvation.     I.  Salvation  and  obedience  go  together. 

1.  Have  a  common  centre — God,  his  arm  and  his  lips.     2.  A  mutual  relation  : 
we  are  saved  in  order  to  obedience.     In  obeying  we  are  being  saved.     Without 
obedience  there  is  no  salvation.     3.  An  identical  aim — our  good  and  God's  glory. 
4.  Obedience  and  salvation  are  inseparable  for  ever.     II.  The  godless  are  far  from 
obedience.      1.    Commands     avoided.      2.    Submission     excluded.      III.   Therefore 
they  are  far  from  salvation.     They  will  not  have  the  one  ;    they  cannot  have  the 
other.—  W.  B.  H. 

Verse  156. — I.  A  great  need.  II.  Laid  before  a  great  Lord.  III.  Great  favours 
pleaded.  IV.  A  great  mercy  sought :  "  Quicken  me." 

Verse  156. — Just,  and  the  Quickener.     I.  Spiritual  life  is  the  gift  of  God's  mercy. 

II.  Its  continuance  depends    on    the    exercise    of    God's    power.     III.  We  may 
therefore  plead  for  quickening  on  the  ground  of  God's  justice. — C.  A.  D. 

Verse   156. — The   saint,    I.  Lost   in   admiration.     1.  Of   God's   tender   mercies. 

2.  He  cries  out  at  their  greatness.     They  are  numerous.     Greatly  tender.     Great 
and   tender ;     (exquisite    combination !).     II.  Filled    with    animation.     The    child 
of  his  admiration.     1.  The  arrow-like  prayer  :    "  Quicken  me."     To   be  like,   to 
be  true  to,  such  a  God.     2.  The  bow  in  the  hand  :    "  according  to  thy  judgments." 
— W.  B.  H. 

Verse  156. — I.  The  tenderness  of  God's  greatness.  II.  The  greatness  of  God's 
tenderness.  III.  The  stimulus  to  life  found  in  his  great  and  tender  presence. 

Verse  157. — I.  A  word  of  multitude:  "many."  II.  A  tendency  of  dread, 
viz..  a  tendency  to  decline.  III.  A  note  of  consolation  :  "  yet  do  I  not  decline." 

Verse  158.— A  grievous  sight.  I.  Transgressors  beyond  God's  bounds.  II. 
Bounds  so  kindly  set :  "  thy  word."  III.  Transgressions  so  wantonly  ungrateful, 
so  terribly  dangerous,  so  fatal. 

Verse  158. — Sorrow  over  sinners.  I.  A  sight  we  cannot  avoid  seeing.  II.  A 
sorrow  we  ought  not  to  avoid  feeling.  (See  Lot :  2  Pet.  ii.  7,  8.  Moses  :  Deut. 
ix.  18,  19.  Samuel :  1  Sam.  xv.  11  ;  Jeremiah  ix.  1.  Paul :  Phil.  iii.  18.  Christ  : 
Luke  xix.  41.)  III.  A  reason  we  will  not  avoid  endorsing. 

Verse  158. — A  righteous  man  cannot  but  be  grieved  at  the  sins  of  the  wicked. 
He  sees  in  them, — I.  The  violation  of  the  divine  law  which  he  loves.  II.  Ungrateful 
rebellion  against  the  God  he  worships.  III.  Contempt  for  the  gospel  of  salvation 
and  the  blood  of  Christ.  IV.  The  dominion  of  Satan,  the  enemy  of  his  God.  V. 
The  degradation  of  souls  which  might  have  been  sacred  temples.  VI.  Prophetic 
signs  of  an  awful,  everlasting  retribution. — J.  F. 

Verse  159. — I.  His  own  love  avowed.  II.  God's  love  pleaded.  III.  Renewed 
life  implored. 

Verse  159.— I.  Attention  invited  :  "  Consider  how."  II.  Profession  made  : 
"  I  love  thy  precepts."  III.  Petition  offered  :  "  Quicken  me,"  etc.  IV.  Plea 
suggested  :  "  according  to,"  etc. — G.  R. 

Verse  159. — My  love  and  thy  lovingkindness.  The  saint's  love.  I.  Avowed. 
"  Thou  knowest  all  things,"  etc.  II.  Submitted.  In  humble  insistance  on  its 
sincerity.  In  sense  of  its  insufficiency.  In  prayer  to  God  not  to  overlook  it. 

III.  Lost  sight  of  in  the  sudden  glory  of  God's  lovingkindness.     Where  is  my  love 
now  ?     IV.  Recovered  and  humbly  brought  for  quickening.     Lord,  I'll  say  no  more 
about  it :    "  Quicken  me."— W.  B.  H. 

Verse  159. — Quicken  me  for  love's  sake.  I.  A  prayer  for  quickened  life. 
II.  Awakened  by  love  to  the  divine  rule  of  life.  III.  Enforced  by  the  plea  of 
that  love.  IV.  Addressed  to  the  God  of  love.— C.  A.  D. 

Verse  159. — Consider, — I.  The  holy  unsatisfiedness  of  the  believer  : 
me  "  etc.  1.  A  prayer  frequently  occurring  in  the  Psalm,  and  always  urged  with 
great  earnestness.  2.  Its  importunity  proves  the  possession  of  spiritual  life  ;  in 
fact,  none  but  the  living  ones  crave  quickening.  3.  The  most  earnest  feel  the  most 
acutely  their  indwelling  sin,  and  appreciate  most  highly  thorough  sanctification. 
4.  Thus,  this  is,  perhaps,  the  only  unsatisfiedness  perfectly  pure  in  its  character. 
II.  The  assuring  Divine  attribute  to  which  he  can  appeal :  "  According  to  thy 
lovingkindness."  1.  An  attribute,  not  only  made  known  in  the  word,  but  made 


476  EXPOSITIONS    OF    THE    PSALMS. 

manifest  to  us  in  our  experience  of  its  gentle  dealing.  2.  An  attribute  that  covers 
'  sin,  and  is  touched  with  a  feeling  of  our  infirmities.  3.  An  attribute  that  must  be 
affected  with  the  cry  for  quickening  grace.  III.  The  consideration  he  ought  to  be 
able  to  lay  before  God  :  "  Consider  how  I  love  thy  precepts."  1.  Because  from  the 
word  he  learnt  of  the  lovingkindness,  and  through  it  received  life.  2.  Without  it 
the  prayer  cannot  be  genuine.  3.  It  is  a  good  reason  for  expecting  more  grace  ;  for 
"  whosoever  hath,  to  him  shall  be  given,"  etc. — J.  F. 

Verse  160. — I.  Early  :  "  true  from  the  beginning."  II.  Late  :  "  endureth  for 
ever."  Or,  Truth  and  immutability  the  believer's  Jachin  and  Boaz. 

Verses  161,  162. — God's  word,  the  object  of  godly  fear  and  godly  joy.  1.  It 
makes  the  heart  quake  by  its  purity  and  power.  2.  It  makes  the  heart  rejoice  by 
its  grace  and  truth.— W.  H.  J.  P. 

Verse  161. — I.  Wrong  without  cause.     II.  Right  with  abundant  cause. 

Verse  161  (second  clause). — Awe  of  God's  word — its  propriety,  its  hallowed 
influence,  the  evil  of  its  absence. 

Verse  161. — Restrained  by  awe.  I.  The  causelessness  of  persecution.  II.  The 
temptations  to  evil  occasioned  thereby — to  revenge  :  to  apostasy.  III.  The  safe 
guard  against  falling  :  awe  of  God's  word.  1  Sam.  xxiv.  6  ;  Dan.  iii.  16 — 18  ; 
Acts  iv.  19  ;  v.  29.— G.  A.  D. 

Verse  162. — I.  The  treasure  hid  :  "  great  spoil  "  hidden  in  the  divine  word. 
II.  The  treasure  found :  "  as  one  that  findeth,"  etc.  1.  By  reading.  2.  By 
meditation.  3.  By  prayer.  III.  The  treasure  enjoyed  :  "  I  rejoice,"  etc. — G.  R. 

Verse  162. — David's  joy  over  God's  word  he  compares  to  the  joy  of  the  warrior 
when  he  finds  great  spoil.  I.  This  great  joy  is  sometimes  aroused  by  the  fact  that 
there  is  a  word  of  God.  1.  The  Scriptures  are  a  revealing  of  God.  2.  The  guide  of 
our  life.  3.  A  sure  pledge  of  mercy.  4.  The  beginning  of  communion  with  God. 
5.  The  instrument  of  usefulness.  II.  Frequently  the  joy  of  the  believer  in  the  word 
arises  out  of  his  having  had  to  battle  to  obtain  a  grasp  of  it.  1.  We  have  had  to 
fight  over  certain  doctrines  before  we  could  really  come  at  them.  2.  The  same  may 
be  said  of  the  promises.  3.  Of  the  precepts.  4.  Of  the  threatenings.  5.  Even 
about  the  word  which  reveals  Christ.  III.  At  times  the  joy  of  the  believer  lies  in 
enjoying  God's  word  without  any  fighting  at  all :  "  One  that  findeth."  IV.  There 
is  a  joy  arising  out  of  the  very  fact  that  Holy  Scripture  may  be  considered  to  be  a 
spoil.  1.  A  spoil  is  the  end  of  uncertainty.  2.  It  is  the  weakening  of  the  adversary 
for  any  future  attacks.  3.  It  gives  a  sense  of  victory.  4.  There  is,  in  dividing 
the  spoil,  profit,  pleasure,  and  honour.  5.  The  spoiling  of  the  enemy  is  a  prophecy 
of  rest.  See  "  Spurgeon's  Sermons,"  No.  1641  :  "  Great  Spoil." 

Verse  163. — Opposite  poles  of  the  Christian  character.  I.  Why  I  hate  lying, 
because  it  comes  from  the  devil  (Pro.  viii.  44,  Acts  v.  3) :  it  leads  to  the  devil 
(Rev.  xxi.  8,  xxii.  15) :  it  is  base,  dangerous,  degrading  (Prov.  xix.  5,  1  Tim.  iv.  2, 
2  Tim.  iii.  13) :  it  is  hated  by  the  Lord  (Prov.  vi.  16,  17,  xii.  22).  II.  Why  I  love 
the  law.  Because  it  emanates  from  God  ;  is  the  reflection  of  his  character  ;  is  the 
ideal  of  my  character.  III.  How  I  came  thus  to  hate  and  love.  By  the  grace  of 
God  :  ver.  29.— C.  A.  D. 

Verse  163. — I.  Opposite  things.     II.  Opposite  feelings. 

Verse  164. — Praise  rendered.     Frequently,  statedly,  heartily,  intelligently. 

Verse  164. — Perpetual  praise.  I.  True  praise  is  ever  warranted.  II.  True 
praise  is  ever  welcome.  III.  True  praise  is  never  weary. — C.  A.  D. 

Verse  164. — 1.  Some  never  praise  thee  ;  but,  "  seven  times  a  day,"  etc.  ;  for  I 
delight  to  do  so.  "  Thy  righteous  judgments  "  are  a  terror  to  them,  a  joy  to  me. 
2.  Some  feebly  and  coldly  praise  thee,  while,  "  seven  times,"  etc.  My  warm  devotion 
must  frequently  express  itself  in  praise.  3.  Some  are  content  with  occasionally 
praising  thee,  but,  "  seven  times,"  etc.  They  think  it  enough  to  begin  and  end  the 
day  with  praise,  while  all  the  day  long  I  am  in  the  spirit  of  praise.  4.  Some  soon 
cease  to  praise  thee,  but,  "  seven  times,"  etc.  Not  seven  times  only,  but  "  unto 
seventy  times  seven."  Even  without  ceasing,  will  I  praise  thee. — W.  H.  J.  P. 

Verse  165. — I.  Great  love  to  a  great  law.  II.  Great  peace  under  great  dis 
quietude.  III.  Great  upholding  from  all  stumbling  blocks. 

Verse  165. — Perfect  peace.  I.  The  law  of  God  should  be  regarded  with  love. 
II.  Love  to  the  law  is  productive  of  great  peace.  Peace  with  God  through  the 
blood  of  reconciliation  :  peace  with  self  by  good  conscience  and  suppression  of  evil 
desires  :  peace  with  men  by  charity.  III.  The  peace  which  springs  from  love  to 
the  law  is  a  security  against  stumbling  :  "  nothing  shall  offend  them  ;  "  neither 


PSALM    ONE    HUNDRED    AND    NINETEEN.  477 

the  daily  cross  (Mark  x.  21,  22) ;  nor  the  fiery  trial  (Mark  iv.  7) ;  nor  the  humbling 
doctrine  (John  vi.  60,  66,  etc.). — C.  A.  D. 

Verse  165. — I.  The  characters  described  :  "  they  which  love  thy  law."  II.  The 
blessing  they  enjoy  :  "  great  peace."  III.  The  evils  they  escape  :  "  nothing  shall 
offend  them."— G.  R. 

Verse  165.— The  peace  and  security  of  the  godly.  I.  Their  peace.  It  arises 
from — 1.  Freedom  from  an  accusing  conscience.  2.  Conformity  to  the  requirements 
of  the  law.  3.  Enjoyment  of  the  privileges  revealed  in  the  law.  4.  Assurance  of 
divine  approval  and  benediction.  II.  Their  security.  1.  They  are  prepared  for 
every  duty.  2.  They  are  proof  against  every  temptation.  3.  They  are  pledged 
to  final  perseverance.  4.  They  have  the  promise  of  divine  protection. —  W.  H.  J.  P. 

Verse  165. — I.  An  honourable  title  :  "  They  which  love  thy  law."  II.  A  good 
possession  :  "  Great  peace  have  they."  III.  A  blessed  immunity  :  "  Nothing  shall 
offend  them."— J.  F. 

Verse  166. — I.  A  hope  which  is  not  ashamed.  II.  A  life  which  is  not  ashamed. 
III.  A  God  of  whom  he  is  not  ashamed. 

Verse  166. — A  good  hope  through  grace.  I.  Salvation  is  God's  gift :  "  thy  sal 
vation."  II.  Is  apprehended  by  hope  :  "  I  have  hoped."  III.  Is  accompanied 
by  obedience  :  "  and  done  thy  commandments."  Heb.  vi.  9. — C.  A.  D. 

Verse  167. — Past  and  present. 

Verse  167. — I.  The  more  we  keep  God's  testimonies  the  more  we  shall  love  them. 

II.  The  more  we  love  them  the  more  we  shall  keep  them. — G.  R. 

Verse  167.— I.  The  jewels  :  "  Thy  testimonies."  1.  Rare  ;  none  like  them. 
2.  Rich  ;  surpassing  valuation.  3.  Beautifying  those  who  wear  them.  4.  Glit 
tering  with  an  internal  and  essential  splendour,  in  the  darkness  of  this  world. 
5.  Realising  in  truth  the  old  superstitions  regarding  precious  stones  having  medicinal 
and  magic  virtues.  II.  The  cabinet  :  "  My  soul."  1.  Exactly  made  to  receive  the 
jewels.  2.  A  wonderful  piece  of  divine  workmanship  ;  but  all  ruined  and  marred 
unless  applied  to  the  use  designed.  3.  The  only  receptacle  out  of  which  the  genuine 
beauty  of  God's  testimonies  can  so  shine  as  to  excite  the  admiration  of  beholders. 

III.  The  lock  that  keeps  all  safe:    "  I  love  them  exceedingly."     1.    Love  is  the 
strongest  holdfast  in  the  universe.     2.    It  is  needed,  for  ten  thousand  thieves  prowl 
around  to  steal  from  us  the  treasure.     3.    A  love  "  exceedingly  "  is  a  heavenly 
patent ;    no  ingenuity  can  pick  it ;    it  is  fire-proof  and  burglar-proof  against  hell 
itself.— J.  F. 

Verse  168. — I.  The  claim  of  God's  word  upon  our  utmost  obedience.  "  I  have 
kept  thy  precepts  and  thy  testimonies."  He  does  not  mean  that  he  had  kept  them 
perfectly  ;  for  that  were  to  contradict  other  expressions  in  the  Psalm.  He  means 
that  he  kept  them  sincerely  and  strove  to  keep  them  perfectly,  as  one  who  realized 
their  claim  upon  him.  1.  The  whole  word  is  divine  :  an  equal  authority  pervades 
every  precept ;  no  distinction  should  be  made  of  more  or  less  obligation.  2.  The 
whole  word  is  pure  and  right ;  expediency,  or  making  the  measure  and  manner  of 
obedience  suitable  to  our  own  purpose,  is  a  false  principle ;  to  be  carefully 
distinguished  from  righteous  expediency,  which  is  the  foregoing  of  a  personal  right 
in  consideration  of  another's  benefit.  3.  The  moral  code  of  the  word  is  a  unity  ; 
obedience  is  like  a  connected  chain,  a  wilful  flaw  in  one  link  renders  all  useless. 
II.  The  consciousness  which  greatly  helps  obedience  :  "  For  all  my  ways  are  before 
thee."  1.  "  Are  before  thee,"  as  plainly  seen  by  thee.  2.  "  Are  before  thee," 
constantly  observed.  3.  "  Are  before  thee  ;  "  deliberately  placed  before  thee  by 
me,  that  they  may  be  corrected  and  directed. — J.  F. 

Verse  168.— "All  my  ways  are  before  thee."  I.  The  saint's  delight.  II.  The 
sinner's  distress. — W.  W. 

Verse  168  (second  clause). — 1.  Necessarily  so  :  for  thou  art  the  omniscient  God  : 
Psalm  cxxxix.  3.  2.  Voluntarily  so  :  for  I  choose  to  walk  in  thy  sight.  See 
Psalm  cxvi.  9.  3.  Consciously  and  blessedly  so  :  for  the  light  of  thy  countenance 
inspires  and  gladdens  me.  See  Psalm  Ixxxix.  15. — W.  H.  J.  P. 

Verse  168  (second  clause). — Living  in  the  sight  of  God.  Actually  the  case  with 
all ;  designedly  the  case  of  the  godly  ;  happily  the  case  of  the  favoured  ;  pre 
eminently  the  case  of  those  who  abide  in  fellowship. 

Verse  168. — I.  The  practical  and  doctrinal  teachings  of  God  before  us.  II.  All 
our  ways  before  him.  III.  The  sort  of  conduct  which  these  two  causes  will  produce. 

Verses  169,  170. — I.  The  singular  dignity  of  prayer.  We  are  on  earth,  but  our 
prayers  pass  the  seraphim  and  "  come  near  before  God."  II.  The  powerful  right 


478  EXPOSITIONS    OF    THE    PSALMS. 

of  prayer — to  urge  with  God  his  own  word  :  "  according  to  thy  word."  III.  The 
triumphant  possibilities  of  prayer.  Blessing  us  in  mind  and  estate.  For  time  and 
eternity.  "  Give  me  understanding."  "  Deliver  me."  IV.  The  amazing  license 
accorded  to  prayer.  To  double  and  reiterate  its  requests  (as  here). — W.  B.  H. 

Verse  169. — I.  Admission  to  the  royal  court.  II.  Instruction  from  the  royal 
throne.  III.  Reliance  on  the  royal  word. 

Verses  170 — 174. — The  pleader  :  ver.  170.  The  singer  :  ver.  171.  The  preacher  : 
ver.  172.  The  worker  :  ver.  173.  The  waiter  :  ver.  174. 

Verse  170. — I.  Access  sought.  II.  Answer  entreated.  III.  Argument 
employed. 

Verse  111. — Taught ;   taught  to  praise  ;    praising  ;   praising  for  being  taught. 

Verse  171. — Learning  to  sing  by  learning  to  obey. 

Verse  111. — The  Happy  Scholar.  I.  He  rejoices  in  the  lesson  he  has  learnt. 
II.  In  the  Teacher  who  has  taught  him.  III.  Looks  forward  to  the  e»d  of  his 
lesson  as  the  time  for  the  full  singing  of  his  song. — C.  A.  D. 

Verse  111. — Lessons  in  Praise. — I.  It  is  saints'  work.  II.  It  is  sacred  work, 
Hot  to  be  hurriedly  rushed  into.  III.  It  needs  Spirit-instructed  singers. — W.  B.  H. 

Verse  172. — I.  The  orator  :  "  My  tongue  shall  speak."  II.  His  chosen  theme  : 
"  ol  thy  word."  III.  His  inward  impulse  :  "  for  all  thy  commandments  are 
righteousness." 

Verse    172. — Savoury    Speech.      I.    A    resolution    all    believers    should    make. 

II.  The   qualification    all  believers    should  seek   (Psalm  xlv.  1  ;    Mat.    xii.  34,  35). 

III.  The  edification  believers  would  thus  secure. — C.  A.  D. 

Verse  173. — I.  "  To  will  is  present  with  me."  II.  "  How  to  perform  that  which 
I  would,  I  find  not."  III.  "  Help,  Lord." 

Verse  173. — I.  Help  needed  to  keep  the  divine  precepts.  II.  Help  sought : 
"  Let  thy  hand,"  etc.  We  should  choose  nothing  and  do  nothing  in  which  we  cannot 
ask  help  from  God.— G.  R. 

Verse  173. — I.  God's  Hand.  1.  Its  warm  hold  (John  x.  29).  2.  Its  wealth  of 
contents  (Ps.  civ.  28).  3.  Its  heavy  blow  (Ps.  xxxix.  10).  4.  Its  weight  (1  Sam. 
v.  11).  5.  Its  saving  reach  (Isa.  lix.  1).  6.  Its  sweet  shadow  (Isa.  xlix.  2),  etc. 
II.  The  saint  plucks  him  by  the  sleeve  :  "  Let  thy  hand  help  me."  1.  His  humble 
representation.  2.  His  down-drawing  of  the  hand  of  God. — W.  B.  H. 

Verse  173. — "Let  thy  hand  help  me."  I.  Thy  reconciling  hand  :  "  stretched 
out."  II.  Thy  comforting  hand  ;  like  that  which  touched  Daniel  and  John.  III. 
Thy  supplying  hand.  "  Thou  openest  thy  hand,"  etc.  IV.  Thy  protecting  hand  : 
"  all  his  saints  are  in  thy  hand"  :  Deut.  xxxiii.  3.  "  Great  Shepherd  of  the  sheep." 
V.  Thy  supporting  hand  :  "  I  will  uphold  thee."  VI.  Thy  governing  hand  :  "  all 
my  times  are  in  thy  hand."  VII.  Thy  chastening  hand  :  "  thy  hand  was  heavy 
upon  me."  VIII.  Thy  prospering  hand  :  "  the  hand  of  the  Lord  was  with,"  etc. — 
W.  J. 

Verse  174. — I.  Jacob's  longings.     II.  Moses'  choice. 

Verse  174. — God's  servant  drinking  at  salvation's  well,  but  unsated.  I.  Longing 
yielding  to  delight.  1.  At  God's  salvation.  2.  At  the  rich  Scripture  inventory. 
II.  Delight  bringing  forth  further  longing.  1.  For  deeper  discoveries  in  the  word. 
2.  Richer  experiences  in  the  life.  3.  Heaven's  consummation. — W.  B.  H. 

Verse  174. — I.  Sighings  for  heaven.  Holiness,  happiness,  God.  II.  Sips  by 
the  way.  The  word  of  God,  the  will  of  God,  service  of  God,  the  God  in  all. — W.  B.  H. 

Verse  174. — "/  have  longed  for  thy  salvation."  Thy  holy  salvation.  Thy  full 
salvation.  Thy  free  salvation.  Thy  present  salvation.  Thy  permanent  salvation. — 
W.  J. 

Verse  174. — "/  have  longed,"  etc.  This  longing  arises,  1.  From  a  painful  con 
sciousness  of  the  need  of  salvation.  2.  From  a  perception  of  the  glories  of  God's 
salvation.  3.  From  the  promises  which  give  assurance  of  the  possibility  of  obtaining 
this  salvation.  4.  From  the  gracious  promptings  of  the  Holy  Ghost. — W.  H.  J.  P. 

Verse  175.— -I.  The  highest  life.  II.  The  highest  occupation.  III.  Both 
dependent  on  the  highest  aid. 

Verse  175. — Praise.  I.  The  noblest  employment  of  life — to  praise  God.  II. 
The  noblest  presentation  of  praise — the  holy  life.  III.  The  noblest  application  of 
divine  judgments — to  inspire  praise. 

Verse  176. — I.  My  confession  :  "  I  have  gone  astray."  II.  My  profession  : 
"  thy  servant."  III.  My  petition  :  "  seek  thy  servant."  IV.  My  plea  :  "  for  I 
do  not  forget,"  etc. 


PSALM    ONE    HUNDRED    AND    NINETEEN.  479 

Verse  176. — I.  The  confession  :  "  I  have  gone  astray."  II.  The  petition  : 
"  Seek  thy  servant."  III.  The  plea  :  "  For  I  do  not,"  etc. — G.  R. 

Verse  176. — The  last  verse  as  such.  The  closing  minor  cadence.  I.  The  highest 
flights  of  human  devotion  must  end  in  confession  of  sin  :  "  I  have  gone  astray." 
II.  The  sincerest  professions  of  human  fidelity  must  give  place  to  the  acknowledgment 
of  helplessness  :  "  seek  thy  servant."  III.  The  loftiest  human  declarations  of  love 
to  God's  law  must  come  down  to  the  mournful  acknowledgment  that  we  have  only 
not  forgotten  it.— C.  A.  D. 


HtJNT,  BABNARD  AND  CO.,  LTD. 

PBINTEBS, 
LONDON  AND  ATLK8BUET.